Misplaced Pages

#954045

85-646: The Last Adam , also given as the Final Adam or the Ultimate Adam , is a title given to Jesus in the New Testament . Similar titles that also refer to Jesus include Second Adam and New Adam . Twice in the New Testament an explicit comparison is made between Jesus and Adam . In Romans 5:12–21, Paul observes that "just as through the disobedience of the one man the many were made sinners, so also through

170-516: 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 . 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

255-544: A formal literal anointing of Jesus as "Christ" with the traditional oil (or chrism ). 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" (Greek: Χρῑστῐᾱνοί , romanized:  Christianoi ) after

340-551: A mere Adamic model does justice to the language of "the fullness of God" dwelling in Christ ( Col 1:19–20 ; cf. Col 2:9 ). The context of Colossians 1:15 , therefore, prompts one to interpret "the image of the invisible God" as pointing to Christ being on the divine side and being the perfect revealer of God — a thought paralleled by John 1:18 and 2 Corinthians 4:4. Like the hymn or poem in Colossians , Hebrews also portrays Christ as

425-744: 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. The Greek-language Septuagint version of the Hebrew Bible (translated over a century before the time of Jesus), used the word Christos to express in Greek the Hebrew word mashiach (messiah), meaning "anointed". (Another Greek word, Messias , appears in Daniel 9:26 and Psalm 2:2.) The New Testament states that

510-401: A phonological shift whereby guttural phonemes weakened, including [h]. Usually, the traditional theophoric element Yahu יהו ‎ was shortened at the beginning of a name to יו ‎ [Yo-] , and at the end to יה ‎ [-yah] . 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

595-412: A reference to Adam in two hymnic or at least poetic passages: Colossians 1:15–20 and Philippians 2:6–11 . Colossians 1:15 In Colossians 1:15 , Christ is called "the image ( eikōn ) of the invisible God, the first-born of all creation". In isolation, this verse could be taken merely in an Adamic sense as referring to Christ as the first created being, the archetypal human being who visibly reflects God,

680-459: A separate letter, and some even consider the two chapters to have originally been distinct themselves. Other scholars dispute this claim, however. Some scholars also find fragments of the "warning letter", or of other letters, in chapters 1–9, for instance that part of the "warning letter" is preserved in 2 Cor 6:14–7:1, but these hypotheses are less popular. There is evidence that Paul wrote 2 Corinthians from Macedonia in 55 or 56 AD, roughly

765-615: A year after writing 1 Corinthians and a year before he wrote his letter to the Romans from Corinth. The book is usually divided as follows: Paul's contacts with the Corinthian church can be reconstructed as follows: In Paul's second letter to the Corinthians, he again refers to himself as an apostle of Christ Jesus by the will of God and reassures the people of Corinth that they will not have another painful visit, but what he has to say

850-461: A σ sigma [s], and a masculine singular ending [-s] was 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 diphthongal [a] 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

935-754: Is found in the temple , a young Jesus calls the temple "my Father's house", just as he does later in John 2:16 in the Cleansing of the Temple episode. In Matthew 1:11 and Luke 3:22 , Jesus allows himself to be called the Son of God by the voice from above, not objecting to the title. Of all the Christological 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

SECTION 10

#1732852302955

1020-582: Is a theophoric name used in the Bible in Isaiah 7:14 and Isaiah 8:8 . Some interpreters see Matthew 1:23 providing a key to 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. The name Emmanuel does not directly appear elsewhere in the New Testament, but Matthew builds on

1105-538: Is addressed to the church in Corinth and Christians in the surrounding province of Achaea , in modern-day Greece . According to Jerome , Titus was the amanuensis of this epistle. While there is little doubt among scholars that Paul is the author, there is discussion over whether the Epistle was originally one letter or composed from two or more of Paul's letters. Although the New Testament contains only two letters to

1190-513: 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

1275-477: Is no example of "the" son of man in Hebrew sources. He suggests that the term originates in 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

1360-506: Is not to cause pain but to reassure them of the love he has for them. It is shorter in length in comparison to the first and can be confusing if the reader is unaware of the social, religious, and economic situation of the community. Paul felt the situation in Corinth was still complicated and felt attacked. Some challenged his authority as an apostle , and he compares the level of difficulty to other cities he has visited who had embraced it, like

1445-505: 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 First Corinthians 4:15 and 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

1530-444: Is the "first-born" in the sense of being prior to and supreme over all creation, just as by virtue of his resurrection from the dead he is supreme vis-à-vis the Church ( Col 1:18 ). The emphatic and repeated "kai autos" ( Gr. for "and he") of Colossians 1:17,18 underline the absolute "pre-eminence" of Christ in the orders of creation and salvation history; he is pre-eminent both cosmologically and soteriologically . He through whom

1615-416: 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 , Trinitarian in belief, refers to the relationship between Jesus and God, specifically as " God the Son ". For thousands of years, emperors and rulers ranging from

1700-703: Is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power. In the New Testament the name Jesus is given both in the Gospel of Luke and the Gospel of Matthew , and Emmanuel 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 attributes to

1785-690: The Galatians . He is criticized for the way he speaks and writes and finds it just to defend himself with some of his important teachings. He states the importance of forgiving others, and God's new agreement that comes from the Spirit of the living God (2 Cor. 3:3), and the importance of being a person of Christ and giving generously to God's people in Jerusalem , and ends with his own experience of how God changed his life (Sandmel, 1979). According to Easton's Bible Dictionary , This epistle, it has been well said, shows

SECTION 20

#1732852302955

1870-712: 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 Trinity were often used interchangeably. 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 . The declaration that Jesus

1955-794: 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 deities . 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. J. D. Crossan argues that early Christians adopted this title. The Gospel of Mark begins by calling Jesus

2040-623: The metre only allowed two syllables , "Je-su's". 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 exist both in Eastern and Western Christianity . The devotions and venerations to the name Jesus also extend to the IHS monogram, derived from the Greek word for Jesus ΙΗΣΟΥΣ. The significance of

2125-584: The obedience of the one man the many will be made righteous" (Romans 5:19, NIV ). In 1 Corinthians 15 :22, Paul writes that "as in Adam all die, so in Christ all will be made alive," while in verse 45 he calls Jesus the "last/ultimate/final Adam". In terms of implicit portrayals of Jesus as the new Adam in the New Testament, it has been argued that John the Evangelist portrays Jesus as one who recapitulates Adam's life and death in his Gospel. John Henry Newman used

2210-566: The pharyngeal sound of the final letter ע ‎ ( `ayin ) [`], which in any case had no counterpart in ancient Greek. The Greek writings of Philo of Alexandria and Josephus 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, Ἰησοῦς ( Iēsous ) moved into Latin at least by the time of the Vetus Latina . The morphological jump this time

2295-700: 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). John 1:1-18 calls Jesus the Logos (Greek λόγος ), often used as "the Word" in English translations. The identification of Jesus as

2380-510: 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. 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. While

2465-426: The "letter of tears" which were in some way appended to Paul's main letter. Those who disagree with this assessment usually say that the "letter of tears" is no longer extant. Others argue that although the letter of tears is no longer extant, chapters 10–13 come from a later letter. The seemingly sudden change of subject from chapter 7 to chapters 8–9 leads some scholars to conclude that chapters 8–9 were originally

2550-692: The 12th century). The name participated in the Great Vowel Shift in late Middle English (15th century). The letter J was first distinguished from 'I' by the Frenchman Pierre Ramus 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 (1611) continued to print

2635-418: The Corinthian church, the evidence from the letters themselves is that he wrote at least four and the church replied at least once: 1 Corinthians 7:1 states that Paul was replying to certain questions written and sent to him by the church in Corinth. The abrupt change of tone from being previously harmonious to bitterly reproachful in 2 Corinthians 10–13 has led many to infer that chapters 10–13 form part of

Last Adam - Misplaced Pages Continue

2720-447: The English translation of Johann Sebastian Bach 's cantata, Jesu, Joy of Man's Desiring and in T. S. Colvin's hymn, Jesu, Jesu, fill us with your love , based on a song from northern Ghana . 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

2805-547: 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 at verse Ezra 5:2. These Bible verses refer to ten individuals (in Nehemiah 8:17, the name refers to Joshua son of Nun). This historical change may have been due to

2890-450: The Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos/Word is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13 . It appears nowhere else in the New Testament. 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

2975-508: The Names and Titles given to Jesus Christ", with 198 names listed, each accompanied by a biblical reference. During his lifetime, when the need for specificity arose, a patronym or toponym would be added to his given name. These forms of address have been translated into English as "Jesus son of Joseph," "Jesus of Nazareth " and "Jesus the Nazarene ." There have been a number of proposals as to

3060-470: The New Testament, referring to him. In everyday Aramaic , 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. Pauline writings further established

3145-506: The Son of God and reaffirms the title twice when a voice from Heaven calls Jesus "my beloved Son" in Mark 1:11 and Mark 9:7 . In Matthew 14:33, after Jesus walks on water , the disciples tell Jesus: "You really are the Son of God!" In Matthew 27:43 , while Jesus hangs on the cross, the Jewish leaders mock him to ask God help, "for he said, I am the Son of God", referring to the claim of Jesus to be

3230-400: The Son of God in Matthew 16:15-16 . 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 Matthew 11:27 , John 5:23 and John 5:26 . In a number of other episodes, Jesus claims sonship by referring to the Father, e.g., in Luke 2:49, when he

3315-551: The Son of God. Matthew 27:54 and Mark 15:39 include the exclamation by the Roman commander, "He was surely the Son of God!", after the earthquake following the Crucifixion of Jesus. When, in Matthew 16:15–16 , 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

3400-568: 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." This builds on the statement in 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

3485-495: 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

Last Adam - Misplaced Pages Continue

3570-450: The author. In the Gospel of John Jesus is not just a 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 Mark 14:61 , during the Sanhedrin trial of Jesus when the high priest asked Jesus: "Art thou the Christ,

3655-431: 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. In 1 John 1:1 the arrival of the Logos as "the Word of life" from the beginning is emphasized and 1 John 5:6 builds on it to emphasize

3740-546: 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 Christians to refer to Jesus in this way. This title persisted among Christians as the predominant perception of Jesus for a number of centuries. The use of the Kyrios title for Jesus is central to

3825-544: 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. The Greek word Epistates ( Epistata in

3910-494: 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. 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,

3995-483: The distinctive personal name of the God of Israel , plus a form derived from the Hebrew triconsonantal root 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: This early Biblical Hebrew name יְהוֹשֻׁעַ ‎ ( Yehoshua` ) underwent a shortening into later biblical יֵשׁוּעַ ‎ ( Yeshua` ), as found in

4080-455: The dual nature of Christ in hypostatic union , in that the son of God became the son of man through the act of 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

4165-419: 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

4250-523: The earthly Jesus' obedience (Rom. 5) and the risen Christ's role as giver of the Spirit (1 Cor. 15). The same symbol, used to express Christ as the corporate, representative personality (and Adam as his foreshadow or "type" , per Rom. 5:14), was taken up to express Christ's being: he is "the last Adam" (1 Cor. 15:45), or the "second man from heaven", and one not made "from earth, of dust" (1 Cor. 15:47; see Gen. 2:7). Some scholars detect an Adamic reference in several other New Testament passages: for example, in

4335-650: The earthly life. 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 Revelation 1:12–13 which radiantly stands in glory and speaks to

SECTION 50

#1732852302955

4420-477: The end of the world") indicates that Jesus will be with the faithful to the end of the age. The title "Christ" used in the English language is from the Greek Χριστός ( Christos ), via the Latin Christus . It means "anointed one" . The Greek is a loan translation of the Hebrew mashiaħ (מָשִׁיחַ) or Aramaic mshiħa (מְשִׁיחָא), from which the English word messiah is derived. "Christ" has now become

4505-402: The exact (divine) counterpart through whom the Father speaks and is revealed, and who is the one that sustains the entire universe: "He reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power" ( Heb 1:3 ). The whole context of Colossians 1:15–20 suggests a more than Adamic and human interpretation of "the first-born of all creation". Christ

4590-455: The fruit in disobedience, Jesus drinks the sour wine in obedience." Makowiecki also claims that, in addition to recapitulating Adam's life, Jesus recapitulates his death as well. Whether one accepts the wider circle of references to Adam or limits oneself to the clear references in Romans 5 and 1 Corinthians 15 , the New Testament used Adamic language to express the being of Jesus and, even more, his task and goal. In post-New Testament times,

4675-488: The godhead which was his, v. 6 might also be contrasting his humility (in becoming human and dying the death of a slave) with the presumptuous aspiration of Adam (and Eve) to enjoy illegitimate equality with God and become "like God" ( Gen 3:5–6 ). According to Makowiecki, Jesus performs a series of five redemptive actions in John 18-19 which methodically reverse Adam's five fallen actions in Genesis 3. He writes, "Jesus retraces

4760-447: The image of both Adam and Christ (1 Cor. 15:49). Where Adam's disobedience meant sin and death for all, Christ's obedience more than made good the harm due to Adam by bringing righteousness and abundance of grace ( Rom 5:12–21 ). As a "life-giving spirit", the last Adam is risen from the dead and will transform us through resurrection into a heavenly, spiritual existence (1 Cor. 15:22, 45, 48–9). Thus Paul's Adam Christology involved both

4845-410: The individuality of the apostle more than any other. "Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in

4930-449: The invisible Creator. However, the context suggests finding the background in personified wisdom, the perfect image of God ( Wisdom 7:26 ) and the agent of creation ( Prov 8:22–31 ). The verses which follow speak of "all things" being "created through him and for him", of his being "before all things", of "all things holding together" in him, and of the plenitude of deity dwelling in him ( Colossians 1:16–17,19 ). Any parallelism with Adam, who

5015-426: 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). 2 Corinthians The Second Epistle to the Corinthians is a Pauline epistle of the New Testament of the Christian Bible . The epistle is attributed to Paul the Apostle and a co-author named Timothy , and

5100-431: The language about "the glory of Christ, who is the image ( Gr. : eikōn ) of God" (2 Cor. 4:4). Perhaps this is an echo of the language of Genesis 1:26–7 about Adam being created in the divine image. If so, Paul would be thinking here of Christ as the ideal Adam, with his humanity perfectly expressing the divine image. But this exegesis is not fully convincing. One may likewise be less than fully convinced by those who find

5185-520: The latter reversing the failure of the first. In a typical passage of his Adversus haereses , he wrote: The Son of God ... was incarnate and made man; and then he summed up in himself the long line of the human race, procuring for us a comprehensive salvation , that we might recover in Christ Jesus what in Adam we had lost, namely the state of being in the image and likeness of God" (3. 18. 1) The Quran directly compares Jesus to Adam in terms of how he came into existence. Sura Al-Imran says, "Verily,

SECTION 60

#1732852302955

5270-430: The likeness of Jesus before Allah is the likeness of Adam. He created him from dust, then He said to him: 'Be!' – and he was." Names and titles of Jesus in the New Testament Christians have attached theological significance to the Holy Name of Jesus . 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

5355-402: The long-awaited Messiah had come and describes this savior as the Christ . In 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." In John 11:27 Martha tells Jesus "you are the Christ", just before the raising of Lazarus . In the Pauline Epistles the word Christ

5440-415: The motif in Matthew 28:20 to indicate that Jesus will be with the faithful to the end times. According to Ulrich Luz , 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

5525-403: The name Jesus in Christian theology. 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 , 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

5610-422: 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 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

5695-564: The name of Jesus is spoken or displayed the power of Jesus can be called upon. Matthew 1:23 ("they shall call his name Emmanuel") provides the name ' Emmanuel ' (meaning God is with us ). '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 [is] with us" consists of two Hebrew words: אֵל ( ’El , meaning 'God') and עִמָּנוּ (ʻImmānū, meaning 'with us'); Standard Hebrew ʻImmanuʼel , Tiberian Hebrew ʻImmānûʼēl . It

5780-571: The name with an I. "Jesu" is a remnant in modern English of the declension and use of grammatically inflected case endings with some proper nouns in Middle English , which persisted into Early Modern English to around the time of Shakespeare . The form Jesu is often a vocative , "Jesu!", but may also stand for other cases, such as genitive , 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 Robert Bridges ' translation of Johann Schop 's wording for

5865-425: The origin and etymological origin of the name Jesus . The name is related to the Biblical Hebrew form Yehoshua` ( יְהוֹשֻׁעַ ‎), which is a theophoric name first mentioned in the Bible in Exodus 17:9 referring to one of Moses ' companions and his successor as leader of the Israelites. This name is usually considered to be a compound of two parts: יהו ‎ Yeho , a theophoric reference to YHWH ,

5950-491: The phrase "Second Adam" in his hymn "Praise to the Holiest in the height", first appearing in The Dream of Gerontius : O loving wisdom of our God ! When all was sin and shame, A second Adam to the fight And to the rescue came. The title "New Adam" is emphasised in the Recapitulation theory of atonement . Paul the Apostle contrasted Adam and Christ as two corporate personalities or representatives ( Rom 5:12–21 ; 1 Cor. 15:20–3, 45–9) and saw human beings as bearing

6035-406: The post-biblical period, the name was also adopted by Aramaic and Greek-speaking Jews. By the time the New Testament was written, the Septuagint had already transliterated ישוע ( Yeshua`) into Koine Greek as closely as possible in the 3rd-century BCE , the result being Ἰησοῦς ( Iēsous ). Since Greek had no equivalent to the Semitic letter ש ‎ shin [sh], it was replaced with

6120-464: 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. In the 5th century, Saint Augustine viewed the duality of son of God and son of man in terms of

6205-656: 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 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

6290-655: The profession of faith by many Christians. In the mainstream Trinitarian context, the title implies the full divinity of Jesus as part of the Holy Trinity of Father , Son and the Spirit . 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 . The profession begins with expressing belief in

6375-458: 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"

6460-399: The steps and corrects the missteps of Adam, but from the opposite direction: Adam departed the garden, Jesus enters the garden; Adam hid, Jesus comes forward; Adam blamed the companion God had given him, Jesus has the companions God has given him spared; Adam, who was naked, clothed himself with an apron of sewn fig leaves, Jesus, who was clothed with an unsewn tunic, is stripped naked; Adam ate

6545-589: The subsequent state of "assuming the form of a slave", "being born in human likeness", and "being found in human form" ( Philippians 2:7 ). It is what is said in v. 7 that first puts Christ with the community of human beings and their collective image, Adam. Christ belonged to the eternal sphere of divine existence ( Philippians 2:6 ) and joined the human (and Adamic) sphere only when he assumed another mode of existence ( Philippians 2:7 ) which concealed his proper (divine) being. Nevertheless, in talking of Christ as refusing to use for his own advantage or exploit for himself

6630-479: The symbol of Adam proved a valuable foil for Clement of Alexandria , Origen (d. c. 254), St Athanasius of Alexandria ( c. 296–373), St Hilary of Poitiers ( c. 315–367), St Gregory of Nazianzus (329–389), St Gregory of Nyssa ( c. 330–395), and other Church Fathers , when they presented and interpreted the person and work of Christ. St Irenaeus ( c. 130–200), in particular, did much to elaborate further Paul's antithetical parallelism between Adam and Christ,

6715-478: The title Christos , developed symbols for representing Christ (i.e. Christograms) – for example, the Chi Rho symbol, formed by superimposing the first two Greek letters in "Christ" ( Greek : "Χριστός" ): chi = ch (Greek: Χ ) and rho = r (Greek: Ρ ), to produce ☧ . Early Christians viewed Jesus as "the Lord" and the Greek word Kyrios (κύριος) which may mean God , lord or master appears 775 times in

6800-520: The universe was created is the same Christ who formed the Church by rising from the dead. He has been active in both creation and redemption. In the hymn in Philippians 2 , any Adamic interpretation of Christ's prior state of being "in the form of God" and enjoying "equality with God" ( Philippians 2:6 ) seems to be made doubtful by what follows. This divine status and mode of existence stand in counterpoint (the emphatic "but" of "but he emptied himself") to

6885-458: 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 εἰκών eikōn ) in whose face the glory of God shines forth. In Romans 10:9–13 Paul emphasized the salvific value of the title, and stated that confessing by mouth ( homologeo )

6970-528: 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

7055-446: Was invented to distinguish the vowel sound from the consonantal 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 : ΙΗϹΟΥϹ or abbreviated as: ΙΗϹ with a line over the top, see also Christogram . Modern English Jesus / ˈ dʒ iː z ə s / derives from Early Middle English Iesu (attested from

7140-447: Was not as large as previous changes between language families. Ἰησοῦς ( Iēsous ) was transliterated 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 (lower case) letters were developed around 800 AD and some time later the U

7225-417: Was simply made in the divine image and likeness, gets left behind here. On the contrary, every created thing, including the angelic "thrones, dominions, principalities, and authorities" ( Col 1:16 ), is said to have originated through Christ (as creative agent) and for Christ (as final goal), who likewise is the principle of cohesion in holding the universe together. Further, it strains plausibility to argue that

#954045