![Ut in nomine Jesu Gesu Rome](https://upload.wikimedia.org/wikipedia/commons/f/f1/Ut_in_nomine_Jesu_Gesu_Rome.jpg)
Two names and a variety of titles are used to refer to
Jesus
Jesus, likely from he, יֵשׁוּעַ, translit=Yēšūaʿ, label=Hebrew/Aramaic ( AD 30 or 33), also referred to as Jesus Christ or Jesus of Nazareth (among other names and titles), was a first-century Jewish preacher and religious ...
in the
New Testament
The New Testament grc, Ἡ Καινὴ Διαθήκη, transl. ; la, Novum Testamentum. (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events in first-century Christ ...
. In Christianity, the two names Jesus and
Emmanuel
Immanuel ( he, עִמָּנוּאֵל, 'Īmmānū'ēl, meaning, "God is with us"; also romanized: , ; and or in Koine Greek of the New Testament) is a Hebrew name that appears in the Book of Isaiah (7:14) as a sign that God will protect the H ...
that refer to Jesus in the New Testament have
salvific
Salvation (from Latin: ''salvatio'', from ''salva'', 'safe, saved') is the state of being saved or protected from harm or a dire situation. In religion and theology, ''salvation'' generally refers to the deliverance of the soul from sin and its c ...
attributes.
[''Bible explorer's guide'' by John Phillips 2002 page 147][''All the Doctrines of the Bible'' by Herbert Lockyer 1988 page 159] After the
crucifixion of Jesus
The crucifixion and death of Jesus occurred in 1st-century Judea, most likely in AD 30 or AD 33. It is described in the four canonical gospels, referred to in the New Testament epistles, attested to by other ancient sources, and consid ...
the
early Church
Early Christianity (up to the First Council of Nicaea in 325) spread from the Levant, across the Roman Empire, and beyond. Originally, this progression was closely connected to already established Jewish centers in the Holy Land and the Jewish ...
did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him.
[''Jesus: a Gospel portrait'' by Donald Senior 1992 pages 145-147] Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the
Jewish context of the age, while others were selected to refer to, and underscore the
message
A message is a discrete unit of communication intended by the source for consumption by some recipient or group of recipients. A message may be delivered by various means, including courier, telegraphy, carrier pigeon and electronic bus.
A ...
,
mission
Mission (from Latin ''missio'' "the act of sending out") may refer to:
Organised activities Religion
*Christian mission, an organized effort to spread Christianity
*Mission (LDS Church), an administrative area of The Church of Jesus Christ of ...
and teachings of Jesus.
In time, some of these titles gathered significant
Christological
In Christianity, Christology (from the Greek grc, Χριστός, Khristós, label=none and grc, -λογία, -logia, label=none), translated literally from Greek as "the study of Christ", is a branch of theology that concerns Jesus. Differ ...
significance.
Christians have attached theological significance to the
Holy Name of Jesus
In Catholicism, the veneration of the Holy Name of Jesus (also ''Most Holy Name of Jesus'', it, Santissimo Nome di Gesù) developed as a separate type of devotion in the early modern period, in parallel to that of the '' Sacred Heart''. The ...
.
[''Outlines of dogmatic theology'', Volume 2 by Sylvester Hunter 2010 page 443][''Jesus: the complete guide'' by Leslie Houlden 2006 page 426] The use of the name of Jesus in petitions is stressed in
John 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you."
There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power.
[''Theology of the New Testament'' by Georg Strecker, Friedrich Wilhelm Horn 2000 page 89][''Spiritual theology'' by Jordan Aumann 1980 page 411]
Names
Jesus
![Byzantinischer Maler um 1020 003](https://upload.wikimedia.org/wikipedia/commons/9/97/Byzantinischer_Maler_um_1020_003.jpg)
In the New Testament the name Jesus is given both in the
Gospel of Luke
The Gospel of Luke), or simply Luke (which is also its most common form of abbreviation). tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus Christ. Together with the Acts of the Apostles, it makes up a two-volu ...
and the
Gospel of Matthew
The Gospel of Matthew), or simply Matthew. It is most commonly abbreviated as "Matt." is the first book of the New Testament of the Bible and one of the three synoptic Gospels. It tells how Israel's Messiah, Jesus, comes to his people and for ...
, and
Emmanuel
Immanuel ( he, עִמָּנוּאֵל, 'Īmmānū'ēl, meaning, "God is with us"; also romanized: , ; and or in Koine Greek of the New Testament) is a Hebrew name that appears in the Book of Isaiah (7:14) as a sign that God will protect the H ...
only in Matthew. In
Luke 1:31 an angel tells Mary to name her child Jesus, and in
Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associates
salvific
Salvation (from Latin: ''salvatio'', from ''salva'', 'safe, saved') is the state of being saved or protected from harm or a dire situation. In religion and theology, ''salvation'' generally refers to the deliverance of the soul from sin and its c ...
attributes to the name Jesus in Christian theology.
[''Matthew'' by ]Thomas G. Long Thomas Grier Long (born in 1946) is the Bandy Professor of Preaching at Candler School of Theology at Emory University in Atlanta, Georgia. He received his BA degree from Erskine College in 1968, the Master of Divinity from Erskine Theological Semi ...
1997 pages 14-15[''The Gospel of Matthew'' by ]Rudolf Schnackenburg
Rudolf Schnackenburg (5 January 1914 – 28 August 2002) was a German Catholic priest and New Testament scholar. Joseph Ratzinger referred to him as "probably the most significant German-speaking Catholic exegete of the second half of the twentiet ...
2002 page 9
Although the precise difference between a 'name' and a 'title' may be open to interpretation, 198 different names and titles of Jesus in the Bible are listed in
Cruden's Concordance
''A Complete Concordance to the Holy Scriptures'', generally known as ''Cruden's Concordance'', is a concordance of the King James Bible (KJV) that was singlehandedly created by Alexander Cruden (1699–1770). The ''Concordance'' was first publi ...
, first published in 1737, and continuously in print ever since. The first index of the book (following the royal dedications and author's preface) is entitled "A collection of the Names and Titles given to Jesus Christ", with 198 names listed, each accompanied by a biblical reference.
Etymology
There have been a number of proposals as to the origin and etymological origin of the name ''Jesus''. The name is related to the
Biblical Hebrew
Biblical Hebrew (, or , ), also called Classical Hebrew, is an archaic form of the Hebrew language, a language in the Canaanite branch of Semitic languages spoken by the Israelites in the area known as the Land of Israel, roughly west of ...
form ''Yehoshua`''(), which is a
theophoric name
A theophoric name (from Greek: , ''theophoros'', literally "bearing or carrying a god") embeds the word equivalent of 'god' or God's name in a person's name, reflecting something about the character of the person so named in relation to that deit ...
first mentioned in the
Bible
The Bible (from Koine Greek , , 'the books') is a collection of religious texts or scriptures that are held to be sacred in Christianity, Judaism, Samaritanism, and many other religions. The Bible is an anthologya compilation of texts of a ...
in referring to one of
Moses
Moses hbo, מֹשֶׁה, Mōše; also known as Moshe or Moshe Rabbeinu (Mishnaic Hebrew: מֹשֶׁה רַבֵּינוּ, ); syr, ܡܘܫܐ, Mūše; ar, موسى, Mūsā; grc, Mωϋσῆς, Mōÿsēs () is considered the most important pro ...
' companions and his successor as leader of the Israelites. This name is usually considered to be a compound of two parts: ''Yeho'', a theophoric reference to
YHWH
The Tetragrammaton (; ), or Tetragram, is the four-letter Hebrew theonym (transliterated as YHWH), the name of God in the Hebrew Bible. The four letters, written and read from right to left (in Hebrew), are ''yodh'', '' he'', ''waw'', and '' ...
, the distinctive personal name of the
God of Israel
God of Israel may refer to:
* God in Judaism, God as understood in Jewish theological discussion
* Yahweh, the national god of the ancient kingdoms of Israel and Judah
* Tetragrammaton, the four Hebrew letters YHWH as the name of God, and various ...
, plus a form derived from the Hebrew
triconsonantal root
The roots of verbs and most nouns in the Semitic languages are characterized as a sequence of consonants or " radicals" (hence the term consonantal root). Such abstract consonantal roots are used in the formation of actual words by adding the vowel ...
''y-š-ʕ'' or
י-ש-ע "to liberate, save". There have been various proposals as to how the literal etymological meaning of the name should be translated, including:
[Strong's Concordanc]
H3091
/ref>[Philo, ''De Mutatione Nominum'', §21][Brown, Driver, Briggs, Gesenius, Hebrew and English Lexicon With an Appendix Containing the Biblical Aramaic (Hendrickson, 1985), . Cf. ''Blue Letter Bible'']
H3442
/ref>
:*YHWH saves
:*YHWH (is) salvation
:*YHWH (is) a saving-cry
:*YHWH (is) a cry-for-saving
:*YHWH (is) a cry-for-help
:*YHWH (is) my help
This early Biblical Hebrew name (''Yehoshua`'') underwent a shortening into later biblical (''Yeshua`''), as found in the Hebrew text of verses Ezra 2:2, 2:6, 2:36, 2:40, 3:2, 3:8, 3:9, 3:10, 3:18, 4:3, 8:33; Nehemiah 3:19, 7:7, 7:11, 7:39, 7:43, 8:7, 8:17, 9:4, 9:5, 11:26, 12:1, 12:7, 12:8, 12:10, 12:24, 12:26; 1 Chronicles 24:11; and 2 Chronicles 31:15—as well as in Biblical Aramaic
Biblical Aramaic is the form of Aramaic that is used in the books of Daniel and Ezra in the Hebrew Bible. It should not be confused with the Targums – Aramaic paraphrases, explanations and expansions of the Hebrew scriptures.
History
During ...
at verse Ezra 5:2. These Bible verses refer to ten individuals (in Nehemiah 8:17, the name refers to Joshua
Joshua () or Yehoshua ( ''Yəhōšuaʿ'', Tiberian: ''Yŏhōšuaʿ,'' lit. 'Yahweh is salvation') ''Yēšūaʿ''; syr, ܝܫܘܥ ܒܪ ܢܘܢ ''Yəšūʿ bar Nōn''; el, Ἰησοῦς, ar , يُوشَعُ ٱبْنُ نُونٍ '' Yūšaʿ ...
son of Nun). This historical change may have been due to a phonological shift whereby guttural phonemes weakened, including Usually, the traditional theophoric element ''Yahu'' was shortened at the beginning of a name to '' o-', and at the end to ''yah
Yah may refer to:
* Jah, shortened form of Yahweh, the Hebrew name for God
* YAH, The IATA code for La Grande-4 Airport in northern Quebec, Canada
* Yazgulyam language, by ISO 639 code
* Yah (song), "Yah" (song), by Kendrick Lamar from his album '' ...
'. In the contraction of ''Yehoshua`'' to ''Yeshua`'', the vowel is instead fronted (perhaps due to the influence of the ''y'' in triliteral root ''y-š-ʕ''). During the post-biblical period, the name was also adopted by Aramaic
The Aramaic languages, short Aramaic ( syc, ܐܪܡܝܐ, Arāmāyā; oar, 𐤀𐤓𐤌𐤉𐤀; arc, 𐡀𐡓𐡌𐡉𐡀; tmr, אֲרָמִית), are a language family containing many varieties (languages and dialects) that originated in ...
and Greek-speaking Jews.
By the time the New Testament
The New Testament grc, Ἡ Καινὴ Διαθήκη, transl. ; la, Novum Testamentum. (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events in first-century Christ ...
was written, the Septuagint
The Greek Old Testament, or Septuagint (, ; from the la, septuaginta, lit=seventy; often abbreviated ''70''; in Roman numerals, LXX), is the earliest extant Greek translation of books from the Hebrew Bible. It includes several books beyond th ...
had already transliterated ישוע (''Yeshua`)'' into Koine Greek
Koine Greek (; Koine el, ἡ κοινὴ διάλεκτος, hē koinè diálektos, the common dialect; ), also known as Hellenistic Greek, common Attic, the Alexandrian dialect, Biblical Greek or New Testament Greek, was the common supra-reg ...
as closely as possible in the 3rd-century BCE
Common Era (CE) and Before the Common Era (BCE) are year notations for the Gregorian calendar (and its predecessor, the Julian calendar), the world's most widely used calendar era. Common Era and Before the Common Era are alternatives to the or ...
, the result being (''Iēsous''). Since Greek had no equivalent to the Semitic letter ''shin
Shin may refer to:
Biology
* The front part of the human leg below the knee
* Shinbone, the tibia, the larger of the two bones in the leg below the knee in vertebrates
Names
* Shin (given name) (Katakana: シン, Hiragana: しん), a Japanese ...
'' h it was replaced with a σ ''sigma
Sigma (; uppercase Σ, lowercase σ, lowercase in word-final position ς; grc-gre, σίγμα) is the eighteenth letter of the Greek alphabet. In the system of Greek numerals, it has a value of 200. In general mathematics, uppercase Σ is used as ...
'' and a masculine singular ending swas added in the nominative case, in order to allow the name to be inflected for case (nominative, accusative, etc.) in the grammar of the Greek language. The diphthong
A diphthong ( ; , ), also known as a gliding vowel, is a combination of two adjacent vowel sounds within the same syllable. Technically, a diphthong is a vowel with two different targets: that is, the tongue (and/or other parts of the speech o ...
al vowel of Masoretic ''Yehoshua`'' or ''Yeshua`'' would not have been present in Hebrew/Aramaic pronunciation during this period, and some scholars believe some dialects dropped the pharyngeal sound of the final letter (''`ayin'') which in any case had no counterpart in ancient Greek. The Greek writings of Philo of Alexandria
Philo of Alexandria (; grc, Φίλων, Phílōn; he, יְדִידְיָה, Yəḏīḏyāh (Jedediah); ), also called Philo Judaeus, was a Hellenistic Jewish philosopher who lived in Alexandria, in the Roman province of Egypt.
Philo's deplo ...
[Philo Judaeus, De ebrietate in Philonis Alexandrini opera quae supersunt, ed. P. Wendland, Berlin: Reimer, 1897 (repr. De Gruyter, 1962)vol. 2:170-214, Section 96, Line 2.] and Josephus
Flavius Josephus (; grc-gre, Ἰώσηπος, ; 37 – 100) was a first-century Romano-Jewish historian and military leader, best known for ''The Jewish War'', who was born in Jerusalem—then part of Roman Judea—to a father of priestly d ...
frequently mention this name. It also occurs in the Greek New Testament at Acts 7:45 and Hebrews 4:8, referring to Joshua son of Nun.
From Greek, (''Iēsous'') moved into Latin
Latin (, or , ) is a classical language belonging to the Italic branch of the Indo-European languages. Latin was originally a dialect spoken in the lower Tiber area (then known as Latium) around present-day Rome, but through the power of the ...
at least by the time of the Vetus Latina
''Vetus Latina'' ("Old Latin" in Latin), also known as ''Vetus Itala'' ("Old Italian"), ''Itala'' ("Italian") and Old Italic, and denoted by the siglum \mathfrak, is the collective name given to the Latin translations of biblical texts (both ...
. The morphological jump this time was not as large as previous changes between language families. (''Iēsous'') was transliterated
Transliteration is a type of conversion of a text from one script to another that involves swapping letters (thus '' trans-'' + '' liter-'') in predictable ways, such as Greek → , Cyrillic → , Greek → the digraph , Armenian → or ...
to Latin ''IESVS'', where it stood for many centuries. The Latin name has an irregular declension, with a genitive, dative, ablative, and vocative of ''Jesu'', accusative of ''Jesum'', and nominative of ''Jesus''. Minuscule
Letter case is the distinction between the letters that are in larger uppercase or capitals (or more formally ''majuscule'') and smaller lowercase (or more formally ''minuscule'') in the written representation of certain languages. The writing ...
(lower case) letters were developed around 800 AD and some time later the U was invented to distinguish the vowel
A vowel is a syllabic speech sound pronounced without any stricture in the vocal tract. Vowels are one of the two principal classes of speech sounds, the other being the consonant. Vowels vary in quality, in loudness and also in quantity (leng ...
sound from the consonant
In articulatory phonetics, a consonant is a speech sound that is articulated with complete or partial closure of the vocal tract. Examples are and pronounced with the lips; and pronounced with the front of the tongue; and pronounced wit ...
al sound and the J to distinguish the consonant from I. Similarly, Greek minuscules were invented about the same time, prior to that the name was written in capital letters
Letter case is the distinction between the letters that are in larger uppercase or capitals (or more formally ''majuscule'') and smaller lowercase (or more formally ''minuscule'') in the written representation of certain languages. The writing ...
: or abbreviated as: with a line over the top, see also Christogram
A Christogram ( la, Monogramma Christi) is a monogram or combination of letters that forms an abbreviation for the name of Jesus Christ, traditionally used as a Christian symbolism, religious symbol within the Christian Church.
One of the oldes ...
.
Modern English ''Jesus
Jesus, likely from he, יֵשׁוּעַ, translit=Yēšūaʿ, label=Hebrew/Aramaic ( AD 30 or 33), also referred to as Jesus Christ or Jesus of Nazareth (among other names and titles), was a first-century Jewish preacher and religious ...
'' derives from Early Middle English ''Iesu'' (attested from the 12th century). The name participated in the Great Vowel Shift
The Great Vowel Shift was a series of changes in the pronunciation of the English language that took place primarily between 1400 and 1700, beginning in southern England and today having influenced effectively all dialects of English. Through ...
in late Middle English
Middle English (abbreviated to ME) is a form of the English language that was spoken after the Norman conquest of 1066, until the late 15th century. The English language underwent distinct variations and developments following the Old English p ...
(15th century). The letter J was first distinguished from 'I' by the Frenchman Pierre Ramus
Rudolf Grossmann (1882–1942), known by his pseudonym Pierre Ramus, was an Austrian anarchist and pacifist.
Early life
Ramus was born into a Jewish family, the son of Sofie Polnauer from Moravia and Samuel Grossmann, a merchant from Hungary ...
in the 16th century, but did not become common in Modern English until the 17th century, so that early 17th century works such as the first edition of the King James Version of the Bible
The King James Version (KJV), also the King James Bible (KJB) and the Authorized Version, is an English translation of the Christian Bible for the Church of England, which was commissioned in 1604 and published in 1611, by sponsorship of K ...
(1611) continued to print the name with an I.
"Jesus" forms
"Jesu" is a remnant in modern English of the declension
In linguistics, declension (verb: ''to decline'') is the changing of the form of a word, generally to express its syntactic function in the sentence, by way of some inflection. Declensions may apply to nouns, pronouns, adjectives, adverbs, and ar ...
and use of grammatically inflected case ending
A grammatical case is a category of nouns and noun modifiers (determiners, adjectives, participles, and numerals), which corresponds to one or more potential grammatical functions for a nominal group in a wording. In various languages, nomina ...
s with some proper nouns in Middle English
Middle English (abbreviated to ME) is a form of the English language that was spoken after the Norman conquest of 1066, until the late 15th century. The English language underwent distinct variations and developments following the Old English p ...
, which persisted into Early Modern English
Early Modern English or Early New English (sometimes abbreviated EModE, EMnE, or ENE) is the stage of the English language from the beginning of the Tudor period to the English Interregnum and Restoration, or from the transition from Middle E ...
to around the time of Shakespeare
William Shakespeare ( 26 April 1564 – 23 April 1616) was an English playwright, poet and actor. He is widely regarded as the greatest writer in the English language and the world's pre-eminent dramatist. He is often called England's nation ...
. The form Jesu is often a vocative
In grammar, the vocative Grammatical case, case (list of glossing abbreviations, abbreviated ) is a grammatical case which is used for a noun that identifies a person (animal, object, etc.) being addressed, or occasionally for the noun modifiers ...
, "Jesu!", but may also stand for other cases, such as genitive
In grammar, the genitive case (abbreviated ) is the grammatical case that marks a word, usually a noun, as modifying another word, also usually a noun—thus indicating an attributive relationship of one noun to the other noun. A genitive can al ...
, as in Latin. The form "Jesu" was preserved in hymns and poetry long after it had fallen out of general use in speech, for example in poet laureate
A poet laureate (plural: poets laureate) is a poet officially appointed by a government or conferring institution, typically expected to compose poems for special events and occasions. Albertino Mussato of Padua and Francesco Petrarca (Petrarch) ...
Robert Bridges
Robert Seymour Bridges (23 October 1844 – 21 April 1930) was an English poet who was Poet Laureate from 1913 to 1930. A doctor by training, he achieved literary fame only late in life. His poems reflect a deep Christian faith, and he is ...
' translation of Johann Schop
Johann Schop (ca. 1590 – 1644) was a German violinist and composer, much admired as a musician and a technician, who was a virtuoso and whose compositions for the violin set impressive technical demands for that area at that time. In 1756 ...
's wording for the English translation of Johann Sebastian Bach
Johann Sebastian Bach (28 July 1750) was a German composer and musician of the late Baroque period. He is known for his orchestral music such as the '' Brandenburg Concertos''; instrumental compositions such as the Cello Suites; keyboard w ...
's cantata, ''Jesu, Joy of Man's Desiring
"Jesu, Joy of Man's Desiring" (or simply "Joy"; German: ''Jesus bleibet meine Freude'') is the most common English title of a piece of music derived from a chorale setting from the cantata ''Herz und Mund und Tat und Leben'', BWV 147 ("Heart and ...
'' and in T. S. Colvin's hymn, ''Jesu, Jesu, fill us with your love'', based on a song from northern Ghana
Ghana (; tw, Gaana, ee, Gana), officially the Republic of Ghana, is a country in West Africa. It abuts the Gulf of Guinea and the Atlantic Ocean to the south, sharing borders with Ivory Coast in the west, Burkina Faso in the north, and To ...
. During the late 19th Century, as "Jesu" was increasingly seen as antiquated, some churches attempted to update the wording of hymns containing "Jesu" to "Jesus". In modernizing hymn texts the use of "Jesu's" or "Jesus'" could cause problems where the metre
The metre (British spelling) or meter (American spelling; see spelling differences) (from the French unit , from the Greek noun , "measure"), symbol m, is the primary unit of length in the International System of Units (SI), though its pref ...
only allowed two syllable
A syllable is a unit of organization for a sequence of speech sounds typically made up of a syllable nucleus (most often a vowel) with optional initial and final margins (typically, consonants). Syllables are often considered the phonological "bu ...
s, "Je-su's".
Significance of the name
Christians have attached theological significance to the name of Jesus from the earliest days of Christianity. Devotions to and feasts for the Holy Name of Jesus
In Catholicism, the veneration of the Holy Name of Jesus (also ''Most Holy Name of Jesus'', it, Santissimo Nome di Gesù) developed as a separate type of devotion in the early modern period, in parallel to that of the '' Sacred Heart''. The ...
exist both in Eastern
Eastern may refer to:
Transportation
*China Eastern Airlines, a current Chinese airline based in Shanghai
*Eastern Air, former name of Zambia Skyways
*Eastern Air Lines, a defunct American airline that operated from 1926 to 1991
*Eastern Air Li ...
and Western Christianity
Western Christianity is one of two sub-divisions of Christianity ( Eastern Christianity being the other). Western Christianity is composed of the Latin Church and Western Protestantism, together with their offshoots such as the Old Catholic ...
. The devotions and venerations to the name Jesus also extend to the IHS monogram, derived from the Greek
Greek may refer to:
Greece
Anything of, from, or related to Greece, a country in Southern Europe:
*Greeks, an ethnic group.
*Greek language, a branch of the Indo-European language family.
**Proto-Greek language, the assumed last common ancestor ...
word for Jesus ΙΗΣΟΥΣ.[''Christian sacrament and devotion'' by Servus Gieben 1997 page 18][''The Continuum encyclopedia of symbols'' by Udo Becker 2000 page 54]
The significance of the name of Jesus in the New Testament is underscored by the fact that in his Nativity account Matthew pays more attention to the name of the child and its theological implications than the actual birth event itself.
Reverence for the name of Jesus is emphasized by Saint Paul
Paul; grc, Παῦλος, translit=Paulos; cop, ⲡⲁⲩⲗⲟⲥ; hbo, פאולוס השליח (previously called Saul of Tarsus;; ar, بولس الطرسوسي; grc, Σαῦλος Ταρσεύς, Saũlos Tarseús; tr, Tarsuslu Pavlus; ...
in Philippians 2:10 where he states: "That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth".
The use of the name of Jesus in petitions is stressed in John 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you." Many Christian prayers thus conclude with the words: "Through Our Lord Jesus Christ". There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power, and that where the name of Jesus is spoken or displayed the power of Jesus can be called upon.
Emmanuel
Matthew 1:23 ("they shall call his name Emmanuel") provides the name 'Emmanuel
Immanuel ( he, עִמָּנוּאֵל, 'Īmmānū'ēl, meaning, "God is with us"; also romanized: , ; and or in Koine Greek of the New Testament) is a Hebrew name that appears in the Book of Isaiah (7:14) as a sign that God will protect the H ...
' (meaning ''God is with us'').[''Who do you say that I am?: essays on Christology'' by ]Jack Dean Kingsbury Jack Dean Kingsbury (born 1934) is the former Aubrey Lee Brooks professor of theology at Union Presbyterian Seminary in Richmond, Virginia, now an emeritus professor.
He is a scholar of the New Testament, specializing in the Book of Matthew and the ...
, Mark Allan Powell
Mark Allan Powell is an American New Testament scholar and professional music critic.
New Testament scholarship
Powell was Professor of New Testament at Trinity Lutheran Seminary in Columbus, Ohio until his retirement in 2018. He is editor of ...
, David R. Bauer 1999 page 17 'Emmanuel', which is taken from Isaiah 7:14, does not appear elsewhere in the New Testament.
The name 'Emmanuel' (also ''Immanuel'' or ''Imanu'el'') of the Hebrew ''עִמָּנוּאֵל'' "God
In monotheism, monotheistic thought, God is usually viewed as the supreme being, creator deity, creator, and principal object of Faith#Religious views, faith.Richard Swinburne, Swinburne, R.G. "God" in Ted Honderich, Honderich, Ted. (ed)''The Ox ...
swith us" consists of two Hebrew
Hebrew (; ; ) is a Northwest Semitic language of the Afroasiatic language family. Historically, it is one of the spoken languages of the Israelites and their longest-surviving descendants, the Jews and Samaritans. It was largely preserved ...
words: אֵל ( ’El, meaning 'God') and עִמָּנוּ (ʻImmānū, meaning 'with us'); Standard Hebrew
Hebrew (; ; ) is a Northwest Semitic language of the Afroasiatic language family. Historically, it is one of the spoken languages of the Israelites and their longest-surviving descendants, the Jews and Samaritans. It was largely preserved t ...
''ʻImmanuʼel'', Tiberian Hebrew
Tiberian Hebrew is the canonical pronunciation of the Hebrew Bible (Tanakh) committed to writing by Masoretic scholars living in the Jewish community of Tiberias in ancient Galilee under the Abbasid Caliphate. They wrote in the form of Tiberian ...
''ʻImmānûʼēl''. It is a theophoric
A theophoric name (from Greek language, Greek: , ''theophoros'', literally "bearing or carrying a god") embeds the word equivalent of 'god' or God's name in a person's name, reflecting something about the character of the person so named in relat ...
name used in the Bible
The Bible (from Koine Greek , , 'the books') is a collection of religious texts or scriptures that are held to be sacred in Christianity, Judaism, Samaritanism, and many other religions. The Bible is an anthologya compilation of texts of a ...
in Isaiah 7:14 and .
Some interpreters see Matthew 1:23 providing a key to an ''Emmanuel Christology'' in the New Testament, with Matthew showing an interest in identifying Jesus as "God with us" and later developing the Emmanuel theme at key points throughout his Gospel.[''Matthew's Emmanuel'' by David D. Kupp 1997 pages 220-224] The name Emmanuel does not directly appear elsewhere in the New Testament, but Matthew builds on the motif in Matthew 28:20 to indicate that Jesus will be with the faithful to the end times. According to Ulrich Luz
Ulrich Luz (23 February 1938 – 13 October 2019) was a Swiss citizen, Swiss theologian and professor emeritus at the University of Bern.
Early life
He was born on 23 February 1938 in Männedorf. He studied Protestant theology in Zurich, Götting ...
, the Emmanuel motif brackets the entire Gospel of Matthew between 1:23 and 28:20, appearing explicitly and implicitly in several other passages, setting the tone for the salvific theme of Matthew. Some Christians see the same meaning in Matthew 28:20 ("I am with you always, even unto the end of the world") indicates that Jesus will be with the faithful to the end of the age.
Titles
Christ
The title "Christ" used in the English language is from the Greek
Greek may refer to:
Greece
Anything of, from, or related to Greece, a country in Southern Europe:
*Greeks, an ethnic group.
*Greek language, a branch of the Indo-European language family.
**Proto-Greek language, the assumed last common ancestor ...
(''Christos''), via the Latin
Latin (, or , ) is a classical language belonging to the Italic branch of the Indo-European languages. Latin was originally a dialect spoken in the lower Tiber area (then known as Latium) around present-day Rome, but through the power of the ...
''Christus''. It means "anointed one".[''Blue Letter Bible'']
G5547
/ref> The Greek is a loan translation of the Hebrew ''mashiaħ'' (מָשִׁיחַ) or Aramaic ''mshiħa'' (מְשִׁיחָא), from which the English word ''messiah
In Abrahamic religions, a messiah or messias (; ,
; ,
; ) is a saviour or liberator of a group of people. The concepts of ''mashiach'', messianism, and of a Messianic Age originated in Judaism, and in the Hebrew Bible, in which a ''mashiach'' ...
'' is derived. "Christ" has now become a name, one part of the name "Jesus Christ", but originally it was a title ("the Messiah") and not a name; however its use in the phrase "Christ Jesus" is a title.[''Jesus God and Man'' by Wolfhart Pannenberg 1968 pages 30-31]
The Greek-language Septuagint
The Greek Old Testament, or Septuagint (, ; from the la, septuaginta, lit=seventy; often abbreviated ''70''; in Roman numerals, LXX), is the earliest extant Greek translation of books from the Hebrew Bible. It includes several books beyond th ...
version of the Hebrew Bible (translated over a century before the time of Jesus), used the word ''Christos'' to express in Greek the Hebrew (language) , Hebrew word ''mashiach'' (messiah), meaning "anointed". (Another Greek word, ''Messias'', appears in Daniel 9:26 and Psalm 2:2.[''Jesus the Christ'' by Walter Kasper 1976 pages 104-105]) The New Testament
The New Testament grc, Ἡ Καινὴ Διαθήκη, transl. ; la, Novum Testamentum. (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events in first-century Christ ...
states that the Messiah, long-awaited, had come and describes this savior as ''the Christ''. In s:Bible (American Standard)/Matthew#16:16, Matthew 16:16, the Apostle Peter—in what has become a famous proclamation of faith among Christians since the first century—said, "You are the Christ, the Son of the living God."[''Christianity'' by Donald W. Ekstrand 2008 pages 147-150] In s:Bible (American Standard)/John#11:27, John 11:27 Martha tells Jesus "you are the Christ", just before the raising of Lazarus.
In the Pauline Epistles the word ''Christ'' is so closely associated with Jesus that it is apparent that for the early Christians there is no need to claim that Jesus is Christ, for that is considered widely accepted among them. Hence Paul can use the term ''Christos'' with no confusion as to whom it refers to, and as in s:Bible (American Standard)/1Corinthians#4:15, First Corinthians 4:15 and s:Bible (American Standard)/Romans#12:5, Romans 12:5 he can use expressions such as "in Christ" to refer to the followers of Jesus.
Canonical biblical texts lack any account of a formal literal anointing of Jesus as "Christ" with the traditional oil (or chrism) - however, Christology , Christological thought may interpret the baptism of Jesus in water by John the Baptist (Matthew 3:16) as a metaphorical anointing carried out in the light of Isaiah 61:1 - "[...] the Lord hath anointed me to preach good tidings [...]".
Early followers of Jesus - who soon came known as "Christians" ( gr , Χρῑστῐᾱνοί , translit = Christianoi) after the title ''Christos'' - developed symbols for representing Christ (i.e. Christogram
A Christogram ( la, Monogramma Christi) is a monogram or combination of letters that forms an abbreviation for the name of Jesus Christ, traditionally used as a Christian symbolism, religious symbol within the Christian Church.
One of the oldes ...
s) - for example, the ''Chi Rho'' symbol - formed by superimposing the first two Greek letters in "Christ" ( Greek
Greek may refer to:
Greece
Anything of, from, or related to Greece, a country in Southern Europe:
*Greeks, an ethnic group.
*Greek language, a branch of the Indo-European language family.
**Proto-Greek language, the assumed last common ancestor ...
: "Χριστός" ): chi (letter), chi = ch ( gr , Χ) and rho (letter), rho = r ( gr , Ρ), to produce ☧.
Lord
Early Christians viewed Jesus as "the Lord" and the Greek word ''Kyrios'' (κύριος) which may mean God, lord or master appears over 700 times in the New Testament
The New Testament grc, Ἡ Καινὴ Διαθήκη, transl. ; la, Novum Testamentum. (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events in first-century Christ ...
, referring to him.[''Mercer dictionary of the Bible'' by Watson E. Mills, Roger Aubrey Bullard 1998 pages 520-525][''The Christology of the New Testament'' by Oscar Cullmann 1959 pages 234-237] In everyday Aramaic
The Aramaic languages, short Aramaic ( syc, ܐܪܡܝܐ, Arāmāyā; oar, 𐤀𐤓𐤌𐤉𐤀; arc, 𐡀𐡓𐡌𐡉𐡀; tmr, אֲרָמִית), are a language family containing many varieties (languages and dialects) that originated in ...
, ''Mari'' was a very respectful form of polite address, well above "Teacher" and similar to Rabbi. In Greek this has at times been translated as Kyrios. While the term Mari expressed the relationship between Jesus and his disciples during his life, the Greek Kyrios came to represent his lordship over the world.[''The Christology of the New Testament'' by Oscar Cullmann 1959 page 202]
Pauline Christianity, Pauline writings further established the various theological consequences of the Lord/Kyrios concept among early Christians, and emphasized the attributes of Jesus as not only referring to his eschatological victory, but to him as the "divine image" (Greek
Greek may refer to:
Greece
Anything of, from, or related to Greece, a country in Southern Europe:
*Greeks, an ethnic group.
*Greek language, a branch of the Indo-European language family.
**Proto-Greek language, the assumed last common ancestor ...
''eikōn'') in whose face the glory of God shines forth. In s:Bible (American Standard)/Romans#10:9, Romans 10:9–13 Paul emphasized the salvation in Christianity, salvific value of the title, and stated that confessing by mouth (''homologeo'') the belief that Jesus is Lord (''Kyrion Iesoun'') signifies one's salvation.
The high frequency of the use of the term Kyrios in the Acts of the Apostles indicates how natural it was for Early Christianity, early Christians to refer to Jesus in this way. This title persisted among Christians as the predominant perception of Jesus for a number of centuries.[''Lord Jesus Christ: Devotion to Jesus in Earliest Christianity'' by Larry W. Hurtado 2005 pages 113 and 179]
The use of the ''Kyrios title'' for Jesus is central to the development of New Testament Christology, for the early Christians placed it at the center of their understanding and from that center attempted to understand the other issues related to the Christian mysteries.[''Christology: Biblical And Historical'' by Mini S. Johnson, 2005 pages 229-235] The question of the deity of Christ in the New Testament is inherently related to the Kyrios title of Jesus used in the early Christian writings and its implications for the absolute lordship of Jesus. In early Christian belief, the concept of Kyrios included the Pre-existence of Christ for they believed that if Christ is one with God, he must have been united with God from the very beginning.
The title, even in the Greek form, continues to be widely used in Christian liturgy, e.g. in the Kyrie eleison, Christe eleison combination (i.e. ''Lord have mercy'', ''Christ have mercy''), where Jesus is referred to as Lord in one case, and as Christ immediately thereafter.
Master
The Greek word ''Epistates'' (''Epistata'' in the vocative case) is used only in Luke's gospel, where it occurs six times. Robert O'Toole argues that the word relates to Jesus' power over the material world rather than his teaching. Some commentators suggest that in Luke 5, Peter progresses from seeing Jesus as "Master" (v. 5) to seeing him as "Lord" (v. 8).
Logos (the Word)
s:Bible (American Standard)/John#1:1-18, John 1:1-18 calls Jesus the ''Logos (Christianity), Logos'' (Greek ), often used as "the Word" in English translations. The identification of Jesus as the Logos which became Incarnation, Incarnate appears only at the beginning of the Gospel of John and the term Logos/Word is used only in two other Johannine passages: s:Bible (American Standard)/1 John#1:1, 1 John 1:1 and s:Bible (American Standard)/Revelation#19:13, Revelation 19:13. It appears nowhere else in the New Testament.[''The Christology of the New Testament'' by Oscar Cullmann 1959 page 258][''The International Standard Bible Encyclopedia'' by Geoffrey W. Bromiley 1988 page 106][''Mercer dictionary of the Bible'' by Watson E. Mills, Roger Aubrey Bullard 1998 page 520]
The series of statements regarding the Logos at the very beginning of the Gospel of John build on each other. The statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God. The statement that the Logos was "with God" asserts the distinction of Jesus from God. The statement that the Logos "was God" states the unity of Jesus with God the Father, thus stating his divinity as God the Son.[''A Complete Introduction to the Bible'' by Christopher Gilbert 2009 page 216]
In s:Bible (American Standard)/1 John#1:1, 1 John 1:1 the arrival of the Logos as "the Word of life" from the beginning is emphasized and s:Bible (American Standard)/1 John#5:6, 1 John 5:6 builds on it to emphasize the water and blood of incarnation. With the use of the title Logos, Johannine Christology consciously affirms the belief in the divinity of Jesus: that he was God who came to be among men as the Word Incarnate.
Although as of the 2nd century the use of the title Logos gave rise to debate between the Alexandrian and Antiochian schools of thought regarding the interaction of the human and divine elements in the Person of Christ, after the First Council of Nicaea in 325 and Council of Chalcedon in 451 the Logos and the second person of the Holy Trinity, Trinity were often used interchangeably.[''A concise dictionary of theology'' by Gerald O'Collins 2004 pages 144-145][''Mercer dictionary of the Bible'' by Watson E. Mills, Roger Aubrey Bullard 1998 page 146]
Son of God
The title "Son of God" is applied to Jesus in many cases in the New Testament. It is often used to refer to his divinity, from the beginning in the Annunciation up to the Crucifixion of Jesus, Crucifixion. The declaration that Jesus is the Son of God is made by many individuals in the New Testament, on two separate occasions by God the Father as a voice from Heaven, and is also asserted by Jesus himself. The Son of God title, according to most Christian denominations, Trinitarianism, Trinitarian in belief, refers to the relationship between Jesus
Jesus, likely from he, יֵשׁוּעַ, translit=Yēšūaʿ, label=Hebrew/Aramaic ( AD 30 or 33), also referred to as Jesus Christ or Jesus of Nazareth (among other names and titles), was a first-century Jewish preacher and religious ...
and God, specifically as "God the Son".
For thousands of years, emperors and rulers ranging from the Western Zhou dynasty (c. 1000 B.C.) in China to Alexander the Great in Greece have assumed titles that reflect a filial relationship with deity, deities.[''Introduction to the Science of Religion'' by Friedrich Muller 2004 page 136][''China : a cultural and historical dictionary'' by Michael Dillon 1998 page 293] At the time of Jesus, Roman Emperor Augustus exploited the similarity between the titles Divi filius (son of the Divine One) and "Dei filius" (Son of God) and used the ambiguous inscription "DF" to refer to himself to emphasize the divine component of his image. John Dominic Crossan, J. D. Crossan argues that early Christians adopted this title.
The Gospel of Mark begins by calling Jesus the Son of God and reaffirms the title twice when a voice from Heaven calls Jesus: "my Son" in and .[''Who do you say that I am?: essays on Christology'' by Jack Dean Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 pages 246-251] In Matthew 14:33, after Jesus walks on water, the disciples tell Jesus: "You really are the Son of God!"[Dwight Pentecost ''The words and works of Jesus Christ'' 2000 page 234] In s:Bible (American Standard)/Matthew#27:43, Matthew 27:43, while Jesus hangs on the cross, the Jewish leaders Mocking of Jesus, mock him to ask God help, "for he said, I am the Son of God", referring to the claim of Jesus to be the Son of God.[''The International Standard Bible Encyclopedia'' by Geoffrey W. Bromiley 1988 page 571–572] Matthew 27:54 and include the exclamation by the Roman commander, "He was surely the Son of God!", after the earthquake following the Crucifixion of Jesus. When, in , Apostle Peter states, "You are Christ, the Son of the living God", Jesus not only accepts the titles, but calls Peter "blessed" and declares the profession a divine revelation, unequivocally declaring himself to be both Christ and the Son of God in s:Bible (American Standard)/Matthew#16:15, Matthew 16:15-16.[''One teacher: Jesus' teaching role in Matthew's gospel'' by John Yueh-Han Yieh 2004 pages 240–241]
In the New Testament, Jesus uses the term "my Father" as a direct and unequivocal assertion of his sonship, and a unique relationship with the Father beyond any attribution of titles by others, e.g., in s:Bible (American Standard)/Matthew#11:27, Matthew 11:27, s:Bible (American Standard)/John#5:23, John 5:23 and s:Bible (American Standard)/John#5:26, John 5:26.[''The Person of Christ'' by Gerrit Cornelis Berkouwer 1954 page 163] In a number of other episodes, Jesus claims sonship by referring to the Father, e.g., in Luke 2:49, when he is Finding in the Temple, found in the temple, a young Jesus calls the temple "my Father's house", just as he does later in in the Cleansing of the Temple episode. In Matthew 1:11 and , Jesus allows himself to be called the Son of God by the voice from above, not objecting to the title.
Of all the Christological
In Christianity, Christology (from the Greek grc, Χριστός, Khristós, label=none and grc, -λογία, -logia, label=none), translated literally from Greek as "the study of Christ", is a branch of theology that concerns Jesus. Differ ...
titles used in the New Testament, Son of God has had one of the most lasting impacts in Christian history and has become part of the profession of faith by many Christians. In the mainstream Trinitarianism, Trinitarian context, the title implies the full divinity of Jesus as part of the Holy Trinity of God the Father, Father, Son and the Holy Spirit, Spirit.[''Christology and the New Testament'' Christopher Mark Tuckett 2001 page 22] However, the concept of God as the father of Jesus and Jesus as the one and only Son of God is distinct from the concept of God as the Creator and father of all people, as indicated in the Apostles' Creed.[''Symbols of Jesus: A Christology of Symbolic Engagement'' by Robert C. Neville 2002 page 26] The profession begins with expressing belief in the "Father almighty, creator of heaven and earth" and then immediately, but separately, in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood within the Creed.
Son of man
The term ''son of man'' appears many times in all four gospel accounts, e.g. 30 times in Matthew. However, unlike the title son of God, its proclamation has never been an article of faith in Christianity.[''Jesus and the Son of Man'' by A J B Higgins 2002 pages 13–15] While the profession of Jesus as the son of God has been an essential element of Christian creeds since the Apostolic Age, such professions do not apply to son of man. Yet, the Christological
In Christianity, Christology (from the Greek grc, Χριστός, Khristós, label=none and grc, -λογία, -logia, label=none), translated literally from Greek as "the study of Christ", is a branch of theology that concerns Jesus. Differ ...
analysis of the relationship between the two terms has been the subject of much research.
In modern biblical research the occurrences of son of man in the Synoptic gospels are generally categorized into three groups: those that refer to his "coming" (as an exaltation), those that refer to "suffering" and those that refer to "now at work", i.e. referring to the earthly life.[''The Son of Man'' by Chrys C. Caragounis 1986 page 145–147]
The presentation in the Gospel of John is somewhat different from the Synoptics and in John 1:51 he is presented as contact with God through "angelic instrumentality", in John 6:26 and 6:53 he provides life through his death and in John 5:27 he holds the power to judge men. The first chapter of the Book of Revelation refers to "one like unto a son of man" in s:Bible (American Standard)/Revelation#1:12, Revelation 1:12–13 which radiantly stands in glory and speaks to the author. In the Gospel of John Jesus is not just a Messiah, messianic figure, nor a prophet like Moses, but the key emphasis is on his dual role as son of God and son of man.
Although the son of man is distinct from the son of God, some gospel passages equate them in some cases, e.g. in s:Bible (American Standard)/Mark#14:61, Mark 14:61, during the Sanhedrin trial of Jesus when the high priest asked Jesus: "Art thou the Christ, the Son of the Blessed?" Jesus responded "I am: and ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven."[''The 'Son of Man' as the Son of God'' by Seyoon Kim 1983 pages 2–3][''Who Is Jesus?: An Introduction to Christology'' by Thomas P. Rausch 2003 pages 132–133] This builds on the statement in s:Bible (American Standard)/Mark#9:31, Mark 9:31 that "The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again." In the parable of the Sheep and the Goats, the returning son of man has the power to judge, by separating men from "all the nations" into distinct groups, in Matthew 25:31–46.
For centuries, the Christological perspective on son of man has been a natural counterpart to that of son of God and in many cases affirms the humanity of Jesus just as son of God affirms his divinity.[''Christian Theology: An Introduction'' by Alister E. McGrath 2010 page 270] In the 5th century, Saint Augustine viewed the duality of son of God and son of man in terms of the dual nature of Christ in hypostatic union, in that the son of God became the son of man through the act of Incarnation (Christianity), incarnation and wrote: "Since he is the only Son of God by nature, he became also the Son of Man that he might be full of grace as well."
Geza Vermes has argued that "the son of man" in the Gospels is unrelated to these Hebrew Bible usages. He begins with the observation that there is no example of "the" son of man in Hebrew sources. He suggests that the term originates in Aramaic language, Aramaic—''bar nash/bar nasha''. Based on his study of Aramaic sources, he concludes that in these sources: (1) "Son of man" is a regular expression for ''man'' in general. (2) It often serves as an indefinite pronoun ("one" or "someone"). (3) In certain circumstances it may be employed as a circumlocution. In monologues or dialogues the speaker can refer to himself, not as 'I', but as "the son of man" in the third person, in contexts implying awe, reserve, or modesty. (4) In none of the extant texts does "son of man" figure as a title.
James E. Talmage, a prominent writer and leader in The Church of Jesus Christ of Latter-day Saints argued that the definitive article used in the New Testament makes the title "the Son of Man" a distinguishing appellation exclusive to Jesus. Talmage supports the view of Vermes, but adds to it the additional meaning that Jesus is the son of an exalted man, subscribing to the Church's doctrine of Exaltation (Mormonism), Exaltation. In this sense, too, the title is unique to Jesus, as he is the only literal physical offspring of God the Father.
No discussion of the title "Son of Man" (בר אנש) is complete without reference to the appearance of the term in the seventh chapter of the biblical book of Daniel. Daniel 7:13-14 in the English Standard Version reads,I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.
In the context of this vision, Daniel is troubled and approaches someone standing there with him observing this bequeathal of kingship at the Throne of the Ancient of Days. The heavenly by-stander explains the import of the vision in the following words:And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him (Daniel 7:27, ESV).
Here the term son of man is explained in three distinct ways: 1) as "the people of the saints of the Most High," 2) as a single entity in the words "''his'' kingdom" and "serve and obey ''him''," and 3) as "the Most High" Himself where it says "the Most High; his kingdom." Furthermore, the passage presents a contextual time frame for the events envisioned—the time of the "fourth kingdom on earth" (Daniel 7:23). The most traditional and widespread view is that the fourth kingdom represents the Roman governmental system. With the establishment of Christianity under this Roman governmental system, the Christian Churches came to identify the son of man in Daniel 7 as Jesus the Christ. The Apostle Paul describes the corporate nature of the Son of Man envisioned in Daniel 7 when he writes to the Church at Corinth, saying, For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ (First Corinthians 12:12, ESV).
The Pauline epistles depict Christ as the Head of His people the Church (Ephesians 1:15-23; Colossians 1:13-18). The New Testament identifies Jesus the Christ as the Most High, Whose Name is above all names (Philippians 2:9-10). The Gospel of Mark, often claimed by modern scholarship to be the first and earliest of the Four Gospels, identifies Jesus Christ as the LORD God of Israel by reference to the Tetragrammaton at the beginning of his Gospel:The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way, the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight’” (Mark 1:1-3, ESV).
From the context, it is evident that Mark is identifying "my messenger" as John the Baptist, sent to prepare the way of Jesus Christ. The Sender of the messenger is God. When it says "before your face, who will prepare your way," the context confirms Mark as speaking of the face of Jesus Christ and of preparing Jesus Christ's way. The most striking element of this passage, however, is the equivalency Mark draws between the way of Jesus Christ and "the way of the Lord" (τὴν ὁδὸν Κυρίου). The implication is that Jesus Christ is the Lord (Κύριος). This reference to the way of the Lord is taken from the prophet Isaiah 40:3:A voice cries: “In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God (ESV).
In the Hebrew texts, "the way of the LORD" is "the way of Y-WH," using the Holy Tetragrammaton, the Divine Name of the God of Israel revealed to Moses on Mount Sinai (Exodus 3:13-15). In this way the Gospel according to Mark identifies Jesus as both Messiah and the LORD God of Israel. Likewise, the most Jewish Gospel of Matthew, held to be the first Gospel according to the tradition of the Christian Church, identifies Jesus Christ as "the Son of Man" and "the Son of the Living God" (Matthew 16:13), the Son of the Virgin and as God with us (Matthew 1:23). So in Orthodox Christian theology, Jesus Christ is both Most High and Son of Man, whose mystical Body is the Church, and "of His Kingdom there shall be no end" (Luke 1:33; Nicene Creed). According to Christian theology, the faithful of Christ will reign with Him over sin, death, and corruption both in this life and in the next (Romans 5:17; 2 Timothy 2:12). This unfolding kingdom is held by Christians to be the fulfillment of the Son-of-Man vision recorded in Daniel 7.
Son of David
The title "Son of David" indicates Jesus' physical descent from David, as well as his membership of the Davidic line of kings, establishing the claim of Jesus Christ to the Davidic Throne based on the promises God made to King David through Nathan the prophet when David was hoping to build God a house, or temple:Moreover, the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever (2 Samuel 7:11-16).
This promise assures King David of an ongoing royal lineage forever that cannot be thwarted or annulled through human sin. The Promised Offspring par excellence will build a House for God, will reign on an Eternal Throne, will be called the "son" of God, and will be chastened with beating should he commit iniquity. One might well ask what would be the result for humankind if a Son of David who is sinless were to be beaten with "the stripes of the sons of men." Would it result in Divine judgment or Divine mercy? The Apostle Paul seems to answer this question in his Epistle to the Romans:Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, including you who are called to belong to Jesus Christ, To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ (Romans 1:1-7, ESV).
According to the Apostle Paul, the unjust death of the Son of God and His resurrection from the dead result in grace, peace, and an increasing faithful obedience among all nations through the proclamation of the Gospel. The Kingdom of the Son of David, Jesus Christ, is portrayed in the New Testament as being current as He reigns at the right hand of the Father (Hebrews 8:1; Revelation 2:26-27; 20:4-6). It should be no surprise to anyone familiar with the Scriptures that the Throne of the LORD is the same as the Throne of David because these are equated in First Chronicles 29:23. The Messianic vision of Isaiah in Isaiah chapter 11 is envisioned in the New Testament as spreading gradually toward a final culmination (Matthew 13:33; Luke 17:20-21).
The phrase "Son of David" is used a number of times in the gospel of Matthew. It appears in Matthew 1:1 to introduce both the Genealogy of Jesus, genealogy and the gospel. It is found on the lips of the Healing the two blind men in Galilee, blind men healed in Galilee ("Have mercy on us, Son of David", ), the crowd who are amazed at Jesus' healing of a blind, mute and demon-possessed man ), the Exorcising the Canaanite woman's daughter, Canaanite woman whose daughter is exorcised ("Lord, Son of David, have mercy on me," ), and the Healing the blind near Jericho, blind men healed near Jericho ("Lord, Son of David, have mercy on us", ). It also forms part of the shout of the crowds when Triumphal entry into Jerusalem, Jesus enters Jerusalem: "Hosanna to the Son of David" (Matthew 21:9). Other references with the same use include and . A variant of this title is found in , where Jesus refers to himself as "the Root and the Offspring of David". According to Anglican Bishop Charles Ellicott, "Son of David" was "the most popular of all the names of the expected Christ".
Lamb of God
The title ''Lamb of God'' (Agnus Dei) only appears in the Gospel of John, with the exclamation of John the Baptist: "Behold the Lamb of God who takes away the sins of the world" in s:Bible (American Standard)/John#1:29, John 1:29, the title reaffirmed the next day in s:Bible (American Standard)/John#1:36, John 1:36.[''The Lamb of God'' by Sergei Bulgakov 2008 page 263] The second use of the title Lamb of God takes place in the presence of the first two Twelve apostles, apostles of Jesus, who immediately follow him, address him as Rabbi with respect and later in the narrative bring others to meet him.
These two proclamations of Jesus as the Lamb of God closely bracket the Baptist's other proclamation in s:Bible (American Standard)/John#1:34, John 1:34: "I have borne witness that this is the Son of God". From a Christological
In Christianity, Christology (from the Greek grc, Χριστός, Khristós, label=none and grc, -λογία, -logia, label=none), translated literally from Greek as "the study of Christ", is a branch of theology that concerns Jesus. Differ ...
perspective, these proclamations and the descent of the Holy Spirit as a dove in John 1:32 reinforce each other to establish the divine element of the Person of Christ. In Johannine Christology the proclamation "who takes away the sins of the world" begins the unfolding of the salvation in Christianity, salvific theme of the redemptive and sacrificial death of Jesus followed by his resurrection which is built upon in other proclamations such as "this is indeed the Saviour of the world" uttered by the Samaritans in s:Bible (American Standard)/John#4:42, John 4:42. However, nothing in the context of s:Bible (American Standard)/1 Corinthians#5:7, 1 Corinthians 5:7 directly implies that in that specific passage Saint Paul
Paul; grc, Παῦλος, translit=Paulos; cop, ⲡⲁⲩⲗⲟⲥ; hbo, פאולוס השליח (previously called Saul of Tarsus;; ar, بولس الطرسوسي; grc, Σαῦλος Ταρσεύς, Saũlos Tarseús; tr, Tarsuslu Pavlus; ...
refers the death of Jesus using the same theme.
The Book of Revelation includes over twenty references to a lion-like lamb ("slain but standing") which delivers victory in a manner reminiscent of the resurrected Christ.[''Reclaiming the book of Revelation:'' by Wilfried E. Glabach 2007 pages] In the first appearance of the lamb in Revelation (s:Bible (American Standard)/Revelation#5:1, 5:1-7) only the lamb (which is of the tribe of Judah, and the root of David) is found worthy to take the judgment scroll from God and break the seals. In s:Bible (American Standard)/Revelation#21:14, Revelation 21:14 the lamb is said to have twelve apostles.
The theme of a sacrificial lamb which rises in victory as the Resurrection of Jesus, Resurrected Christ was employed in early Christology, e.g. in 375 Saint Augustine wrote: "Why a lamb in his passion? For he underwent death without being guilty of any inequity. Why a lion in his resurrection? For in being slain, he slew death." The Lamb of God title has found widespread use in Christian prayers and the ''Agnus Dei'' ("Lamb of God who take away the sins of the world have mercy on us; Lamb of God who take away the sins of the world grant us peace") is used both in liturgy and as a form of contemplative prayer. It references the concept of a scapegoat, where people put their blame on others, however with the interpretation of Jesus taking on Christian's sins.
New Adam / Second Adam / Last Adam
Just as the Gospel of John proclaims the universal relevance of the Incarnation of Jesus as Logos, the Pauline view emphasizes the cosmic view that his birth, Crucifixion of Jesus, Crucifixion and Resurrection of Jesus, Resurrection brought forth a new man and a World to Come, new world. Paul's eschatology, eschatological view of Jesus counter-positions him as a new man of morality and obedience, in contrast to Adam. Unlike Adam, the new man born in Jesus obeys God and ushers in a world of morality and salvation.[''Systematic Theology, Volume 2'' by Wolfhart Pannenberg 2004 0567084663 ISBN pages 297-303]
In the Pauline view, Adam is positioned as the first man and Jesus as the second and last Adam (s:Bible (American Standard)/1 Corinthians#15:45, 1 Corinthians 15:45), the first having corrupted himself by his disobedience, also infected humanity and left it with a curse as inheritance. The birth of Jesus, on the other hand, counterbalanced the fall of Adam, bringing forth redemption and repairing the damage done by Adam.[''An exposition of the epistle of Saint Paul to the Philippians'' by Jean Daille 1995 pages 194-195]
The theme is reiterated by Paul, in s:Bible (American Standard)/Romans#5:18, Romans 5:18-21, when he states:
Therefore just as one man's trespass led to condemnation for all, so one man's act of righteousness leads to justification and life for all. For just as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification* leading to eternal life through Jesus Christ our Lord.
In the 2nd century Church Father Irenaeus continued this tradition and stated: "so that what we had lost in Adam - namely to be according to the image and likeness of God- that we might recover in Christ Jesus."[''An introduction to the early history of Christian doctrine'' by James Franklin Bethune-Baker 2005 page 334][''A History of the Christian Church'' by Williston Walker 2010 pages 65-66] Irenaeus also used the analogy of "second Adam and second Eve" and suggested the Virgin Mary as the "second Eve" who had set a path of obedience for the second Adam (i.e. Jesus) from the Annunciation to Calvary.
The tradition continued in the 4th century by Ephrem the Syrian and later by Saint Augustine in his ''Felix culpa'', i.e. the happy fall from grace of Adam and Eve. Later, in the 16th century, John Calvin viewed the birth of Jesus as the second Adam one of the six modes of atonement.
Light of the World
Jesus is called a light in seven instances in the New Testament and Light of the World only in the Gospel of John. The terms "Bread of Life" and "Life of the World" are also applied by Jesus to himself in John's Gospel in the same Christological
In Christianity, Christology (from the Greek grc, Χριστός, Khristós, label=none and grc, -λογία, -logia, label=none), translated literally from Greek as "the study of Christ", is a branch of theology that concerns Jesus. Differ ...
sense.
In s:Bible (American Standard)/John#8:12, John 8:12 Jesus applies the title to himself while debating with the Jews, and states:[''Names and Titles of the Lord Jesus Christ'' by Charles Spear 2003 page 226]
:I am the light of the world: he who follows me shall not walk in darkness, but shall have the light of life.
Jesus again claims to be Light of the World in s:Bible (American Standard)/John#9:5, John 9:5, during the miracle of healing the blind at birth, saying:
[''New Testament christology'' by Frank J. Matera 1999 page 235]
:When I am in the world, I am the Light of the World.
This episode leads into s:Bible (American Standard)/John#9:39, John 9:39 where Jesus metaphorically explains that he came to this world, so that the blind may see.
In the Christological context, the use of the title "Light of the World" is similar to the use of the title "Bread of Life" in s:Bible (American Standard)/John#6:35, John 6:35, where Jesus states: "I am the bread of life: he who comes to me shall not hunger.[''Christology in Context'' by Marinus de Jonge 1988 page 147] These assertions build on the Christological theme of s:Bible (American Standard)/John#5:26, John 5:26 where Jesus claims to possess life Just as the Father does and provide it to those who follow him. The term "Life of the World" is applied in the same sense by Jesus to himself in s:Bible (American Standard)/John#6:51, John 6:51.
This application of "light compared with darkness" also appears in s:Bible (American Standard)/1 John#1:5, 1 John 1:5 which applies it to God and states: "God is light, and in him is no darkness at all."
Jesus also used the term Light of the World to refer to his disciples, in s:Bible (American Standard)/Matthew#5:14, Matthew 5:14: The term "Light of the World" is related to the parables of Salt and Light and Lamp under a bushel.
King of the Jews
In the New Testament
The New Testament grc, Ἡ Καινὴ Διαθήκη, transl. ; la, Novum Testamentum. (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events in first-century Christ ...
, Jesus is referred to as the ''Jesus, King of the Jews, King of the Jews'' on three occasions, coming at the beginning of his life and at the end. Both uses of the title lead to dramatic results in the New Testament accounts. In the account of the Nativity of Jesus in the Gospel of Matthew
The Gospel of Matthew), or simply Matthew. It is most commonly abbreviated as "Matt." is the first book of the New Testament of the Bible and one of the three synoptic Gospels. It tells how Israel's Messiah, Jesus, comes to his people and for ...
, wise men (called the Biblical Magi, Magi) who come from the east call Jesus the "King of the Jews", causing Herod the Great, King Herod to order the Massacre of the Innocents. In the accounts of the Passion (Christianity), Passion of Jesus in all four Canonical Gospels, the use of the "King of the Jews" title leads to charges against Jesus that result in Crucifixion of Jesus, his Crucifixion.[''The Gospel of Matthew'' by R. T. France 2007 page 1048][''Studies in Early Christology'' by Martin Hengel 2004 page 46]
The title "King of the Jews" is used only by the gentiles, namely by the Biblical Magi, Magi, Pontius Pilate and the Roman soldiers. In contrast the Jewish leaders in the Passion accounts prefer the designation "King of Israel", as in s:Bible (American Standard)/Matthew#27:42, Matthew 27:42, s:Bible (American Standard)/Mark#15:32, Mark 15:32. The use of the term "King" in the charges brought against Jesus is central in the decision to crucify him. In s:Bible (American Standard)/John#19:12, John 19:12 Pilate seeks to release Jesus, but the Jews object, saying: "If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar" bringing the power of Caesar to the forefront of the discussion for the assumption of the title King implies rebellion against the Roman Empire.
The final use of the title only appears in s:Bible (American Standard)/Luke#23:36, Luke 23:36-37. Here, after Jesus has carried the cross to Calvary and has been nailed to the cross, the soldiers look up on him on the cross, Mocking of Jesus, mock him, offer him vinegar and say: "If thou art the King of the Jews, save thyself." In the parallel account in s:Bible (American Standard)/Matthew#27:42, Matthew 27:42 the Jewish priests mock Jesus as "King of Israel", saying: "He is the King of Israel; let him now come down from the cross, and we will believe on him."
Rabboni and Rabbi
In s:Bible (American Standard)/John#20:16, John 20:16, when Mary Magdalene encounters Jesus shortly after Resurrection of Jesus, the Resurrection, she calls him Rabbi, Rabbouni (''ῥαββουνί'') literally ''my great [one]'' or (more extensively) ''my Teacher''. For those who do not speak Aramaic of Jesus, Aramaic the Gospel of John translates this as "teacher", a Rabbi being a Jewish teacher, or master.[''The Gospel according to John'' by Colin G. Kruse 2004 page 378] In the New Testament, the term ''Rhabbouni'' is only used by the Magdalene here in John 20:16 and in s:Bible (American Standard)/Mark#10:51, Mark 10:51 by the blind man Bartimaeus in the account of the miracle of healing the blind near Jericho.
The Rabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke
The Gospel of Luke), or simply Luke (which is also its most common form of abbreviation). tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus Christ. Together with the Acts of the Apostles, it makes up a two-volu ...
at all.[''Great Themes of the Bible, Volume 2'' by Sarah S. Henrich 2007 page 18] In Matthew's account of the Last Supper (s:Bible (American Standard)/Matthew#26:22, Matthew 26:22-25) when Jesus says that he will be betrayed by one of his Apostles, one after another the Apostles say "Surely it is not I, Lord" but Judas Iscariot says "Surely it is not I, Rabbi", using the term Rabbi instead of Lord.[''The place of Judas Iscariot in Christology'' by Anthony Cane 2005 page 35] The Iscariot again calls Jesus Rabbi in s:Bible (American Standard)/Matthew#26:49, Matthew 26:49 when he betrays him in the Kiss of Judas episode, heavily implying he may never have acknowledged, believed, or understood the divinity of Jesus.
In , Jesus affirms the term Rabbi and Father are not to be used for any man, but only for God the Father, God and for Christ.
Jesus is called Rabbi in conversation by Apostle Peter in s:Bible (American Standard)/Mark#9:5, Mark 9:5 and s:Bible (American Standard)/Mark#11:21, Mark 11:21, and by Judas Iscariot in s:Bible (American Standard)/Mark#14:45, Mark 14:45
by Bartholomew#Nathanael, Nathanael in s:Bible (American Standard)/John#1:49, John 1:49, where he is also called the Son of God in the same sentence. On several occasions, the disciples also refer to Jesus as Rabbi in the Gospel of John, e.g. s:Bible (American Standard)/John#4:31, 4:31, s:Bible (American Standard)/John#6:25, 6:25, s:Bible (American Standard)/John#9:2, 9:2 and s:Bible (American Standard)/John#11:8, 11:8.[''Prophet and teacher: an introduction to the historical Jesus'' by William R. Herzog 2005 page 15]
Intimating that the title Rabbi was used by status-seeking Pharisees (who "sit on the seat of Moses") and use the title as a sign of authority, in s:Bible (American Standard)/Matthew#23:1, Matthew 23:1-8 Jesus rejected the title of Rabbi for his disciples, saying: "But be not ye called Rabbi: for one is your teacher, and all ye are brethren". The role of teacher is also referred to the Paraclete, mentioned by Jesus for the first time on the night before the Crucifixion.
Talmudic Scholar [Sherira Gaon] (c. 906 CE to c. 1006 CE) wrote that the title Rabbi did not exist until at least 50 CE. Thus, the New Testament references to rabbi are anachronisms.
Other names and titles
The New Testament
The New Testament grc, Ἡ Καινὴ Διαθήκη, transl. ; la, Novum Testamentum. (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events in first-century Christ ...
uses several titles to refer to Jesus. However, some terms that are commonly used in the Christian tradition rarely appear in the New Testament, e.g. the exact term "Savior" appears only once, and is uttered by the Samaritans in s:Bible (American Standard)/John#4:42, John 4:42. The title "Nazarene (title), Nazarene" applied to Jesus has been also used to designate Christians in Syriac and Arabic traditions.
The title "Chosen one" or "Elect one" is used twice in Luke's gospel: ''eklektos'' is used in 23:35 when the rulers Mocking of Jesus, mock Jesus, while ''eklelegmenos'' is used in 9:35 when Transfiguration of Jesus, Jesus is transfigured. James R. Edwards notes that the phrase is used repeatedly in 1 Enoch, but was associated in Jewish thinking with triumph and glory, rather than with suffering.
Christian theologians such as Thomas Aquinas have produced significant arguments analyzing various names and titles for Jesus. In s:Bible (American Standard)/John#8:58, John 8:58 Jesus says: "Before Abraham was born, I am." The phrase "I am (biblical term), I am" (εγω ειμι in Greek) was considered a name for Jesus by Aquinas who considered it the most proper of all divine names, for Aquinas believed it to refer to the "being of all things".
One of the titles preceded by an "I am (biblical term), I am" assertion of Jesus is the "Bread of Life" title in s:Bible (American Standard)/John#6:35, John 6:35: "I am the bread of life: he who comes to me shall not hunger." The Bread of Life Discourse takes place in the Gospel of John shortly after Jesus feeds the crowds with five loaves of bread and two fish.
In the Epistle to the Hebrews, Jesus is called an "Apostle" and a "High Priest" in s:Bible (American Standard)/Hebrews#3:1, 3:1, the preparation for the two titles being the preceding text of s:Bible (American Standard)/Hebrews#2:5, Hebrews 2:5-18 which present the two functions of Jesus: as an Apostle he represents God to humanity and as a High Priest he represents humanity to God.
While John's Gospel emphasizes Jesus as the Son of God, the Gospel of Luke
The Gospel of Luke), or simply Luke (which is also its most common form of abbreviation). tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus Christ. Together with the Acts of the Apostles, it makes up a two-volu ...
depicts him as a prophet above all else, attributing that title to Jesus more often than even Mark.[''Themes of St. Luke'' by John Navone 1970 page 132] A prophet is not someone who merely preaches, but claims divine revelation through God. In s:Bible (American Standard)/Luke#4:24, Luke 4:24, following his Rejection of Jesus, hometown rejection, Jesus remarks that as a prophet he is not welcome in his own hometown. Elsewhere, in s:Bible (American Standard)/Luke#7:39, Luke 7:39 the Jews again doubt that Jesus is a prophet. The view of Jesus as a prophet is used in the concept of threefold office which sees his three roles as "Prophet, Priest and King".[''Evangelical Dictionary of Theology''. Ed. Walter A. Elwell. (Grand Rapids: Baker Academic, 2001). 858] While during early Christianity there were people claiming to be prophets, there are no records of anyone else claiming to be a prophet during the life of Jesus.[''The Gospel according to Matthew'' by Leon Morris 1992 page 270]
In s:Bible (American Standard)/John#14:16, John 14:16 Jesus said he will ask the Father to send "another" paraclete, i.e. comforter.[''The Bible knowledge background commentary'' by Craig A. Evans 2005 page 128] The term paraclete only appears in Johannine literature and apart from the four uses in the Gospel of John it appears only in s:Bible (American Standard)/1 John#2:1, 1 John 2:1. Given that s:Bible (American Standard)/1 John#2:1, 1 John 2:1 views Jesus as a paraclete, the reference in John 14:16 states that Jesus sends a second paraclete to continue the life of the Church after his departure. The statement regarding the paraclete is made within the "farewell discourse" during the Last Supper of Jesus and the Apostles.[''John'' by Gail R. O'Day, Susan Hylen 2006 page 148] The paraclete is thus a link between the ministry of Jesus and the future life of the Church.
Some titles of Jesus are unique to the Book of Revelation. He is referred to as "Faithful and True" in s:Bible (American Standard)/Revelation#19:11, Revelation 19:11, the "Alpha and Omega" in s:Bible (American Standard)/Revelation#22:13, Revelation 22:13 and elsewhere, and the "Morning Star" in s:Bible (American Standard)/Revelation#22:16, Revelation 22:16.
See also
* Jesus in Christianity
* Sophia (wisdom)#Christology, Jesus as Wisdom
* Life of Jesus in the New Testament
* List of Christian synonyms
* Names of God in Christianity
* New Testament places associated with Jesus
* Redeemer (Christianity)
* Threefold office
References
{{DEFAULTSORT:Names And Titles Of Jesus In The New Testament
Names of Jesus,
Christianity-related lists
Epithets, Jesus
Language and mysticism
New Testament words and phrases
New Testament-related lists