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85-626: 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 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

170-487: A German Dominican nun of the 14th century was especially devoted to the Holy Name. She repeated it endlessly for hours and wrote about its power. The tradition of devotion to and reverence for the Holy Name continued through the 15th century as belief in its miraculous powers became widespread. Walter Hilton 's classic work Scale of Perfection included a long passage on the Holy Name. In this period popular beliefs on

255-454: 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 the origin and etymological origin of the name Jesus . The name is related to

340-470: 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

425-903: 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 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,

510-552: 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

595-707: 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

680-594: A reconstruction of the self as a contemplative. If you think on the name Jesus continually and hold it stably, it purges your sin and kindles your heart. He also composed a number of lyrics about the Holy Name. Official recognition for the Holy Name was provided by Pope Gregory X at the Council of Lyons in 1274. In the 14th century, Henry Suso promoted devotions to the Name of Jesus in Germany. Margaret Ebner ,

765-592: 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

850-630: Is a motet by Heinrich Schütz . The Jesus prayer , which perhaps dates to the 4th century, is widely used in the Eastern Church . In recent years, it has also become a popular devotion among Catholics and members of other Christian churches. Devotions to the Holy Name continued also in the Eastern Church into the 19th and 20th centuries. St. Theophan the Recluse regarded the Jesus Prayer to be stronger than all other prayers by virtue of

935-522: 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

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1020-494: Is celebrated either as the Feast of the Holy Name of Jesus or as that of Circumcision of Jesus , in various Christian churches. For centuries, Christians have invoked the Holy Name, and have believed that there is intrinsic power in the name of Jesus. In Luke 1:31, the angel Gabriel tells Mary "Behold, you will conceive in your womb and bear a son, and you shall name him Jesus." In Matthew 1:21 during Joseph's first dream

1105-604: Is derived from the Phoenician letter [REDACTED] ( shin ). Sigma's original name may have been san , but due to the complicated early history of the Greek epichoric alphabets , san came to be identified as a separate letter in the Greek alphabet, represented as Ϻ . Herodotus reports that "san" was the name given by the Dorians to the same letter called "sigma" by the Ionians . According to one hypothesis,

1190-491: 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 the earth". In Romans 10:13 , Paul reiterates the salvific nature of the Holy Name by stating that those who "call on the name of the Lord" will be saved. The power of the name Jesus used in petitions is stressed in John 16:23 when Jesus states: "If you ask

1275-482: 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

1360-565: 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

1445-529: Is used as an operator for summation . When used at the end of a letter-case word (one that does not use all caps ), the final form (ς) is used. In Ὀδυσσεύς (Odysseus), for example, the two lowercase sigmas (σ) in the center of the name are distinct from the word-final sigma (ς) at the end. The Latin letter S derives from sigma while the Cyrillic letter Es derives from a lunate form of this letter. The shape (Σς) and alphabetic position of sigma

1530-519: Is with us.'" The name Emmanuel appears in Matthew 1:23, when the author specifically connects Jesus to the Old Testament prophecy. The name Emmanuel does not appear elsewhere in the New Testament, but in the context of 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. Reverence for the name of Jesus

1615-627: 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 , the distinctive personal name of the God of Israel , plus

1700-505: The Christology of the name Jesus. At once it achieves the two goals of affirming Jesus as the saviour and emphasizing that the name was not selected at random, but based on a Heavenly command. Matthew then specifically mentions the prophecy of Isaiah 7:14, "All this took place to fulfill what the Lord had said through the prophet: 'Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,' which means 'God

1785-835: The Church of the Gesù , formally called Chiesa del Santissimo Nome di Gesù all'Argentina (i.e., the "Church of the Most Holy Name of Jesus at the 'Argentina ' ") is the Mother Church of the order. A number of religious communities dedicated to the Holy Name Jesus have been formed since the Middle Ages. In the 15th century, the Franciscan Bernardine of Siena actively promoted the devotion to

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1870-754: 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 is the Son of God is made by many individuals in

1955-571: The Sermon on the Canticles later influenced others such as Richard Rolle who expressed similar views, e.g. that of the Holy Name acting as a "healing ointment" for the soul . Rolle believed that the name Jesus has intrinsic power, in a manner reminiscent of the Old Testament reverence of the name Jehovah . In his view the act of calling on the Holy Name purifies the soul and amounts to

2040-706: The early modern period , in parallel to that of the Sacred Heart . The Litany of the Holy Name is a Roman-rite Catholic prayer, probably of the 15th century ( Bernardino of Siena and John of Capistrano ). The Feast of the Holy Name of Jesus was introduced in 1530. The veneration of Nomina sacra in the form of variants of the Christogram has a tradition going back to early Christianity . Related practices of devotion exist in Eastern Christianity (cf. Jesus Prayer ). The feast day

2125-577: 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

2210-580: 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

2295-571: 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

2380-718: 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

2465-517: 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

2550-729: 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

2635-617: 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

Names and titles of Jesus in the New Testament - Misplaced Pages Continue

2720-445: 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

2805-510: The Father anything in my name he will give it you." Many Christian prayers thus conclude with the words: "Through Our Lord Jesus Christ". Several episodes in the New Testament refer to the power of the invocation of the Holy Name. In Mark 9:38-39 demons are driven out by the power of the name Jesus, in Acts 2:38 baptisms take place and in Acts 3:6 , Acts 4:7-11 and Acts 9:34 miracles are performed. Many Christians believe that as in Acts 16:18

2890-634: 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

2975-401: The Holy Name". Catholic Encyclopedia . New York: Robert Appleton Company. Sigma Sigma ( / ˈ s ɪ ɡ m ə / SIG -mə ; uppercase Σ , lowercase σ , lowercase in word-final position ς ; ‹See Tfd› Greek : 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

3060-591: The Holy Name. At the end of his sermons he usually displayed the trigram IHS on a tablet in gold letters. Bernardine would then ask the audience to "adore the Redeemer of mankind". Given that this practice had an unorthodox air, he was brought before Pope Martin V , who instead of rebuking Bernardine, encouraged the practice and joined a procession for it in Rome. The devotion to the Holy Name became so popular in Italy that

3145-507: The IHS trigram was often inscribed over the doorways of houses. The tablet used by Bernardine is now venerated at the basilica of Santa Maria in Aracoeli in Rome. The Litany of the Holy Name is an old and popular form of prayer in honor of the Name of Jesus. The author is not known. While it probably dates back to the beginning of the 15th century as a private devotion, it was not formally approved for public recitation until 1862 when it

3230-544: 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 the beginning" asserts that as Logos Jesus

3315-538: 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 the Western Zhou dynasty (c. 1000 B.C.) in China to Alexander

3400-473: 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

3485-462: 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

Names and titles of Jesus in the New Testament - Misplaced Pages Continue

3570-463: 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 is found in

3655-448: 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

3740-409: The angel instructs Joseph: "you shall call his name Jesus, for he will save his people from their sins". It is the only place in the New Testament where "saves his people" appears with "sins". The significance is underscored by the fact that Matthew pays more attention to the name of the child and its theological implications than the actual birth event itself. Matthew 1:21 provides the beginnings of

3825-428: 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

3910-408: 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, the Son of

3995-448: 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 the development of New Testament Christology, for

4080-403: 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

4165-425: 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, the concept of Kyrios included

4250-457: The early days of Christianity, where it was placed on altars and religious vestments, ornaments and other objects. The IHS monogram is also found on a gold coin from the 8th century. Medieval devotions to the Holy Name in England were promoted by Anselm of Canterbury early in the 12th century. In continental Europe, shortly after Anselm, the veneration of the Holy Name was strongly encouraged by Bernard of Clairvaux . Bernard's writings such as

4335-417: 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

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4420-449: 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

4505-419: 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

4590-448: The influence of the y in triliteral root y-š-ʕ ). During 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

4675-468: The invocation of the name of Jesus provides protection by repelling evil. The reverence with which Christians have regarded the Holy Name of Jesus goes back to the earliest days of Christianity, as shown in Acts 4:10 and Philippians 2:10 . Devotion to and veneration of the IHS monogram, derived from the Greek word for Jesus, ΙΗΣΟΥΣ (and sometimes erroneously interpreted as Iesus Hominum Salvator , 'Jesus saviour of mankind'), also dates back to

4760-415: 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). Holy Name of Jesus In Catholicism , the veneration of the Holy Name of Jesus (also Most Holy Name of Jesus , Italian : Santissimo Nome di Gesù ) developed as a separate type of devotion in

4845-591: The late first century BC onwards, Ͻ was an abbreviation indicating that a man's father's name is the same as his own name, thus Dionysodoros son of Dionysodoros would be written Διονυσόδωρος Ͻ ( Dionysodoros Dionysodorou ). In Unicode , the above variations of lunate sigma are encoded as U+03F9 Ϲ GREEK CAPITAL LUNATE SIGMA SYMBOL ; U+03FD Ͻ GREEK CAPITAL REVERSED LUNATE SIGMA SYMBOL , U+03FE Ͼ GREEK CAPITAL DOTTED LUNATE SIGMA SYMBOL , and U+03FF Ͽ GREEK CAPITAL REVERSED DOTTED LUNATE SIGMA SYMBOL . Sigma

4930-400: 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

5015-412: 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

5100-411: The name "sigma" may continue that of Phoenician samekh ( [REDACTED] ), the letter continued through Greek xi , represented as Ξ . Alternatively, the name may have been a Greek innovation that simply meant 'hissing', from the root of σίζω ( sízō , from Proto-Greek *sig-jō 'I hiss'). In handwritten Greek during the Hellenistic period (4th–3rd century BC), the epigraphic form of Σ

5185-436: 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 the name Jesus in Christian theology. Although

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5270-420: 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

5355-560: 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

5440-424: The name refers to Joshua son of Nun). This historical change may have been due to 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

5525-570: 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

5610-453: The power of the Holy Name, and St. John of Kronstadt stated: "The Name of the Lord is the Lord Himself". The doctrine of imiaslavie ( имяславие , or onomatodoxy ), the worship of the Name of God as identical with God himself, was condemned by the Russian Orthodox Church in 1913. [REDACTED]  This article incorporates text from a publication now in the public domain :  Herbermann, Charles, ed. (1913). "Litany of

5695-450: The power of the Name of Jesus at times coincided with the belief in the power of the Holy Name of Mary . The belief in the power of the Holy name had a strong visual component and the IHS monogram as well as Crucifixion scenes were widely used along with it. In the 16th century, the Jesuits made the IHS monogram the emblem of their society, by adding a cross over the H and by showing three nails underneath it. Constructed in Rome in 1568

5780-405: 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

5865-438: 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 the Names and Titles given to Jesus Christ", with 198 names listed, each accompanied by

5950-550: 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

6035-450: 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

6120-463: 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"

6205-611: 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

6290-482: 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

6375-578: 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

6460-463: 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 )

6545-615: Was adopted in the Old Italic alphabets beginning in the 8th century BC. At that time a simplified three-stroke version, omitting the lowermost stroke, was already found in Western Greek alphabets, and was incorporated into classical Etruscan and Oscan , as well as in the earliest Latin epigraphy (early Latin S ), such as the Duenos inscription . The alternation between three and four (and occasionally more than four) strokes

6630-427: 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 the water and blood of incarnation. With

6715-682: Was approved by Pope Pius IX . Also common is the Novena in Honor of the Name of Jesus and the chaplet of Our Lord which are part of the many devotions to the Holy Name of Jesus promulgated by the Society of the Holy Name . Religious articles such as the Little Sachet (associated with the Holy Name) are used by Catholics. The Little Sachet bears the statement: "When Jesus was named – Satan

6800-490: Was disarmed." John Calvin believed in reverence for the Holy Name and encouraged Christians to "glorify His holy name with our whole life". Martin Luther encouraged "pure faith and confidence, and a cheerful meditation of and calling upon His holy Name". O nomen Jesu by Peter Philips (1612) and Johann Rosenmüller (1648) are motets intended for the service commemorating the naming of Jesus . O Jesu, nomen dulce

6885-445: 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

6970-451: 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

7055-486: Was replaced with 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

7140-531: Was simplified into a C-like shape, which has also been found on coins from the 4th century BC onward. This became the universal standard form of sigma during late antiquity and the Middle Ages. Today, it is known as lunate sigma (uppercase Ϲ , lowercase ϲ ), because of its crescent -like shape, and is still widely used in decorative typefaces in Greece, especially in religious and church contexts, as well as in some modern print editions of classical Greek texts. A dotted lunate sigma ( sigma periestigmenon , Ͼ )

7225-421: Was used by Aristarchus of Samothrace (220–143 BC) as an editorial sign indicating that the line marked as such is at an incorrect position. Similarly, a reversed sigma ( antisigma , Ͻ ), may mark a line that is out of place. A dotted antisigma ( antisigma periestigmenon , Ͽ ) may indicate a line after which rearrangements should be made, or to variant readings of uncertain priority. In Greek inscriptions from

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