ευαγγεαιον
κατά Ματθαίον
1. 21 ...καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.
אָבִינוּ שֶׁבַּשָּׁמַיִם
6. 9 ...Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου,
9. 6 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας –
10. 32 ...ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς
14. 33 ...Ἀληθῶς θεοῦ υἱὸς εἶ.
24. 39 ...οὕτως ἔσται [καὶ] ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
κατά Μάρκον
9. 23 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, ...
14. 14 καὶ ὅπου ἐὰν εἰσέλθῃ εἴπατε τῷ οἰκοδεσπότῃ ὅτι Ὁ διδάσκαλος λέγει, ...
κατά Ιωάννην
1.
36 ... Ἴδε ὁ ἀμνὸς τοῦ θεοῦ.
51 ...ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.
6. 57 καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, ...
8. 12 Πάλιν οὖν αὐτοῖς ἐλάλησεν ὁ Ἰησοῦς λέγων, Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ...
10.
9 ἐγώ εἰμι ἡ θύρα· ...
11Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός: ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων:
12. 26 ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ.
14. 26 ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ...
15.
1Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν.
16.
7 ...ὁ παράκλητος οὐκ ἐλεύσεται πρὸς ὑμᾶς: ..., (πέμψω αὐτὸν πρὸς ὑμᾶς.)
13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ...
πράξεις αποστολών
9. 11 ὁ δὲ κύριος πρὸς αὐτόν, ...
16. 14 ...πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ τοῦ Παύλου.
επιστολαι καθολικαι Ιωάννου α
2. 1 ...παράκλητον ἔχομεν πρὸς τὸν πατέρα, Ἰησοῦν Χριστὸν δίκαιον:
επιστολαι Παύλου
προς Ρωμαίους
8. 33 τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; θεὸς ὁ δικαιῶν
προς κολασσαεις
2. 6Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν κύριον, ...
προς εβραίους
2. 10 ...πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.
προς Τίτον
1. 2 ..., ἣν ἐπηγγείλατο ὁ ἀψευδὴς θεὸς πρὸ χρόνων αἰωνίων,
2. 13 προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ,
αποκαλύψεις Ιωάννου 22. 1
Καὶ ἔδειξέν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου.
NAMES
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Barry Hofstetter
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Re: NAMES
Do you have a question or observation with which others may interact?
N.E. Barry Hofstetter
Cuncta mortalia incerta...
Cuncta mortalia incerta...
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ἑκηβόλος
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Re: NAMES
Contemplation on the divine names, or prayer addressing the deity by a particular title is part of the cultus of many faiths. So far as I know, it is more popular / widespread in Catholic piety than in the Protestant walk of faith. Naming the infinite seems paradoxical, and at the same time it an affirmation of the doctrine of the incarnation - the God without human form or name taking human form and names. Iconographic events in salvific history are recorded / sketched in human language, in much the same way that painters across the ages have done on wood, canvas or paper.
Culturally, the Chinese practice of giving special/ meaningful / auspicious names to their (grand)children may well be closer to what is happening in the case of Jesus name. In a bi- or trilingual Hebrew / Aramaic / Greek speaking community, there is a possibility that people hearing Jesus name would hear the meaning "Je(hovah) saves", in a way that transliterations like Jesus or 耶稣 can not do for us in our languages.
The Septuagint (LXX) sometimes differs from the practice of English translation, by translating the the meaning rather than transliterating the sound of titles or place names that carry significance in covenantal history of the people of God. That would be analogous to someone saying that he went from "the fragrant harbour to the northern capital", rather than from "Hong Kong to Beijing". At the moment of naming, the name encapsulates a meaning, but for other people and as time goes by, there are so many other important things that happen in a people's and individual peoples' lives, so conventional names may be more appropriate.
The Messianic titles that you listed (and others besides) are technical terms that carried a lot of encyclopedic for those brought up in the Judaisms of that era. Without theological education of some kind, people might look at the titles and infer something from the meaning of the indivudual words, but as tokens of meaning, they are short-hand ways of mentioning whole concept. It would be inaccurate, but not incorrect to translate / explain "Son of man", "Son of God", "the Teacher", "the Just one" etc. as "Christ", but an exploration of the nuances of those terms is important in New Testament studies.
The Trinitarian significance of titles like Father or Son, in no way detract from the individual and fraternal relationship they implyimply in personal piety (devotion). The titles you have not included here - the names of the Church / the believers - find their basis in the familial terms used to express the relationship within the godhead.
In Romans 8:34, the verse following the one you quoted, also contains Χριστὸς [ Ἰησοῦς ] ὁ ἀποθανών. Those and others like them may not be titles or names that were used often or in a number of circumstances, but just to make a point in a particular sermon or letter at that time. Now, of course, we can ponder and elaborate on those things like titles, because they are written down, but that is a development in thinking which is post-biblical, and would need to be valued according to the practices of the tradition that you follow.
Culturally, the Chinese practice of giving special/ meaningful / auspicious names to their (grand)children may well be closer to what is happening in the case of Jesus name. In a bi- or trilingual Hebrew / Aramaic / Greek speaking community, there is a possibility that people hearing Jesus name would hear the meaning "Je(hovah) saves", in a way that transliterations like Jesus or 耶稣 can not do for us in our languages.
The Septuagint (LXX) sometimes differs from the practice of English translation, by translating the the meaning rather than transliterating the sound of titles or place names that carry significance in covenantal history of the people of God. That would be analogous to someone saying that he went from "the fragrant harbour to the northern capital", rather than from "Hong Kong to Beijing". At the moment of naming, the name encapsulates a meaning, but for other people and as time goes by, there are so many other important things that happen in a people's and individual peoples' lives, so conventional names may be more appropriate.
The Messianic titles that you listed (and others besides) are technical terms that carried a lot of encyclopedic for those brought up in the Judaisms of that era. Without theological education of some kind, people might look at the titles and infer something from the meaning of the indivudual words, but as tokens of meaning, they are short-hand ways of mentioning whole concept. It would be inaccurate, but not incorrect to translate / explain "Son of man", "Son of God", "the Teacher", "the Just one" etc. as "Christ", but an exploration of the nuances of those terms is important in New Testament studies.
The Trinitarian significance of titles like Father or Son, in no way detract from the individual and fraternal relationship they implyimply in personal piety (devotion). The titles you have not included here - the names of the Church / the believers - find their basis in the familial terms used to express the relationship within the godhead.
In Romans 8:34, the verse following the one you quoted, also contains Χριστὸς [ Ἰησοῦς ] ὁ ἀποθανών. Those and others like them may not be titles or names that were used often or in a number of circumstances, but just to make a point in a particular sermon or letter at that time. Now, of course, we can ponder and elaborate on those things like titles, because they are written down, but that is a development in thinking which is post-biblical, and would need to be valued according to the practices of the tradition that you follow.
τί δὲ ἀγαθὸν τῇ πομφόλυγι συνεστώσῃ ἢ κακὸν διαλυθείσῃ;