Son of God

Source: Wikipedia, the free encyclopedia.
Miniature in Les Très Riches Heures du Duc de Berry depicting the Baptism of Jesus, when God the Father proclaimed that Jesus is his Son.

Historically, many rulers have assumed titles such as the son of God, the son of a god or the son of heaven.[1]

The term "son of God" is used in the

kings of Israel are all called "sons of God."[5]

In the

Christian Bible, "Son of God" is applied to Jesus on many occasions.[5] On two occasions, Jesus is recognized as the Son of God by a voice which speaks from Heaven. Jesus explicitly and implicitly describes himself as the Son of God and he is also described as the Son of God by various individuals who appear in the New Testament.[5][6][7][8] Jesus is called the "son of God," and followers of Jesus are called, "Christians."[9] As applied to Jesus, the term is a reference to his role as the Messiah, or Christ, the King chosen by God.[10][11]
The contexts and ways in which Jesus' title, Son of God, means something more or something other than the title Messiah remain the subject of ongoing scholarly study and discussion.

The term "Son of God" should not be confused with the term "

Nontrinitarian
Christians accept the application to Jesus of the term "Son of God", which is found in the New Testament.

Rulers and imperial titles

Throughout history, emperors and rulers ranging from the

Western Zhou dynasty (c. 1000 BC) in China to Alexander the Great (c. 360 BC) to the Emperor of Japan (c. 600 AD) have assumed titles that reflect a filial relationship with deities.[1][12][13][14]

The title "

Tiān in Chinese may either mean sky or god.[15] The Emperor of Japan was also called the Son of Heaven (天子 tenshi) starting in the early 7th century.[16]

Among the Eurasian nomads, there was also a widespread use of "Son of God/Son of Heaven" for instance, in the third century BC, the ruler was called Chanyü[17] and similar titles were used as late as the 13th century by Genghis Khan.[18]

Examples of kings being considered the son of god are found throughout the Ancient Near East. Egypt in particular developed a long lasting tradition. Egyptian pharaohs are known to have been referred to as the son of a particular god and their begetting in some cases is even given in sexually explicit detail. Egyptian pharaohs did not have full parity with their divine fathers but rather were subordinate.[19]: 36  Nevertheless, in the first four dynasties, the pharaoh was considered to be the embodiment of a god. Thus, Egypt was ruled by direct theocracy,[20] wherein "God himself is recognized as the head" of the state.[21] During the later Amarna Period, King Amenhotep IV/Akhenaten redefined the pharaoh's godship. He taught "there was only one god and only one person who now knew the god: Akhenaten himself" and assumed position of the ḥm ntr tpy (first servant of god).[22] He eventually eliminated all representation on his behalf by the priests of Amun as he also eliminated the god Amun, to solely lead worship identifying as the Son of the God he called Father, the latter which he recognized through the aten (sun), the vehicle through which the power of the God manifested to him.[23] Within a few years of his first epiphany and becoming king, King Akhenaten had dropped the priestly title of ḥm ntr tpy, but remained serving as the sole cleric and son of the Father in his rule of the Two Lands.[24] Later still, the closest Egypt came to the Jewish variant of theocracy was during the reign of Herihor. He took on the role of ruler not as a god but rather as a high-priest and king.[20]

According to the Bible, several kings of Damascus took the title

Sam'al
it is unknown if other rules of Sam'al used similar language.

In Greek mythology, Heracles (son of Zeus) and many other figures were considered to be sons of gods through union with mortal women. From around 360 BC onwards Alexander the Great may have implied he was a demigod by using the title "Son of AmmonZeus".[27]

A denarius minted circa 18 BC. Obverse: CAESAR AVGVSTVS; reverse: DIVVS IVLIV(S)

In 42 BC, Julius Caesar was formally deified as "the divine Julius" (divus Iulius) after his assassination. His adopted son, Octavian (better known as Augustus, a title given to him 15 years later, in 27 BC) thus became known as divi Iuli filius (son of the divine Julius) or simply divi filius (son of the god).[28] As a daring and unprecedented move, Augustus used this title to advance his political position in the Second Triumvirate, finally overcoming all rivals for power within the Roman state.[28][29]

The word which was applied to Julius Caesar when he was deified was divus, not the distinct word deus. Thus, Augustus called himself Divi filius, not Dei filius.[30] The line between been god and god-like was at times less than clear to the population at large, and Augustus seems to have been aware of the necessity of keeping the ambiguity.[30] As a purely semantic mechanism, and to maintain ambiguity, the court of Augustus sustained the concept that any worship given to an emperor was paid to the "position of emperor" rather than the person of the emperor.[31] However, the subtle semantic distinction was lost outside Rome, where Augustus began to be worshiped as a deity.[32] The inscription DF thus came to be used for Augustus, at times unclear which meaning was intended.[30][32] The assumption of the title Divi filius by Augustus meshed with a larger campaign by him to exercise the power of his image. Official portraits of Augustus made even towards the end of his life continued to portray him as a handsome youth, implying that miraculously, he never aged. Given that few people had ever seen the emperor, these images sent a distinct message.[33]

Later, Tiberius (emperor from 14 to 37 AD) came to be accepted as the son of divus Augustus and Hadrian as the son of divus Trajan.[28] By the end of the 1st century, the emperor Domitian was being called dominus et deus (i.e. master and god).[34]

Outside the Roman Empire, the 2nd-century Kushan King Kanishka I used the title devaputra meaning "son of God".[35]

Baháʼí Faith

In the writings of the

Baha'u'llah among others.[38] Shoghi Effendi notes that, since all Manifestations of God share the same intimate relationship with God and reflect the same light, the term Sonship can in a sense be attributable to all the Manifestations.[36]

Christianity

In

early Christian theology. The term is used in all four gospels, the Acts of the Apostles, and the Pauline and Johannine
literature.

Another interpretation stems from the Judaic understanding of the title, which describes all human beings as being Sons of God. In parts of the Old Testament, historical figures like Jacob and Solomon are referred to as Sons of God, referring to their descent from Adam. Biblical scholars use this title as a way of affirming Jesus' humanity, that he is fully human as well as fully God.

Islam

In

Arabic: عيسى بن مريم, lit.'Jesus, son of Mary'), and is understood to be a prophet and messenger of God (Allah) and al-Masih, the Arabic term for Messiah (Christ), sent to guide the Children of Israel (banī isrā'īl in Arabic) with a new revelation, the al-Injīl (Arabic for "the gospel").[41][42][43]

Islam rejects any kinship between God and any other being, including a son.[44][45] Thus, rejecting the belief that Jesus is the begotten son of God, God himself[46] or another god.[47] As in Christianity, Islam believes Jesus had no earthly father. In Islam Jesus is believed to be born due to the command of God "be".[48] God ordered[44] the angel Jibrīl (Gabriel) to "blow"[49] the soul of Jesus into Mary[50][51] and so she gave birth to Jesus.

Judaism

Basilica di Santa Maria Maggiore

Although references to "sons of God", "son of God" and "son of the LORD" are occasionally found in Jewish literature, they never refer to physical descent from God.[52][53] There are two instances where Jewish kings are figuratively referred to as a god.[54]: 150  The king is likened to the supreme king God.[55] These terms are often used in the general sense in which the Jewish people were referred to as "children of the LORD your God".[52]

When it was used by the rabbis, the term referred to Israel in particular or it referred to human beings in general, it was not used as a reference to the Jewish mashiach.[52] In Judaism the term mashiach has a broader meaning and usage and can refer to a wide range of people and objects, not necessarily related to the Jewish eschaton.

Gabriel's Revelation

Dead Sea scroll in stone".[58][60]

The text seems to talk about a messianic figure from Ephraim who broke evil before righteousness[clarification needed] by three days.[61]: 43–44  Later the text talks about a "prince of princes" a leader of Israel who was killed by the evil king and not properly buried.[61]: 44  The evil king was then miraculously defeated.[61]: 45  The text seems to refer to Jeremiah Chapter 31.[61]: 43  The choice of Ephraim as the lineage of the messianic figure described in the text seems to draw on passages in Jeremiah, Zechariah and Hosea. This leader was referred to as a son of God.[61]: 43–44, 48–49 

The text seems to be based on a Jewish revolt recorded by Josephus dating from 4 BC.[61]: 45–46  Based on its dating the text seems to refer to Simon of Peraea, one of the three leaders of this revolt.[61]: 47 

Dead Sea Scrolls

In some versions of

Deuteronomy the Dead Sea Scrolls refer to the sons of God rather than the sons of Israel, probably in reference to angels. The Septuagint reads similarly.[54]: 147 [62]

4Q174 is a

midrashic text in which God refers to the Davidic messiah as his son.[63]

4Q246 refers to a figure who will be called the son of God and son of the Most High. It is debated if this figure represents the royal messiah, a future evil gentile king or something else.[63][64]

In 11Q13 Melchizedek is referred to as god the divine judge. Melchizedek in the bible was the king of Salem. At least some in the Qumran community seemed to think that at the end of days Melchizedek would reign as their king.[65] The passage is based on Psalm 82.[66]

Pseudepigrapha

In both Joseph and Aseneth and the related text The Story of Asenath, Joseph is referred to as the son of God.[54]: 158–159 [67] In the Prayer of Joseph both Jacob and the angel are referred to as angels and the sons of God.[54]: 157 

Talmud

This style of naming is also used for some rabbis in the Talmud.[54]: 158 

See also

References

  1. ^ page 136
  2. ^ Exodus 4:22
  3. .
  4. .
  5. ^ a b c "Catholic Encyclopedia: Son of God". Retrieved 7 October 2014.
  6. pages 240–241
  7. page 234
  8. pages 571–572
  9. ^ "International Standard Bible Encyclopedia: Sons of God (New Testament)". BibleStudyTools.com. Retrieved 7 October 2014.
  10. ^ Merriam-Webster's collegiate dictionary (10th ed.) (2001). Springfield, MA: Merriam-Webster.
  11. ^ Matthew 26:63
  12. ^ page 293
  13. ^ page 16
  14. page
  15. page 23
  16. .
  17. ^ Britannica, Encyclopaedia. "Xiongnu". Xiongnu (people) article. Retrieved 2014-04-25.
  18. ^ Darian Peters (July 3, 2009). "The Life and Conquests of Genghis Khan". Humanities 360. Archived from the original on April 26, 2014.
  19. ^ . Retrieved 3 February 2014.
  20. ^ . Retrieved 16 March 2014.
  21. ^ "Catholic Encyclopedia". Retrieved 7 October 2014.
  22. ^ Stevens, Anna. "Akhenaten, Nefertiti & Aten: From Many Gods to One". American Research Center in Egypt (ARCE). Retrieved 12 January 2024.
  23. .
  24. .
  25. . Retrieved 16 March 2014.
  26. ^ K. Lawson Younger Jr. "Panammuwa and Bar-Rakib: two structural analyses" (PDF). University of Sheffield. Archived from the original (PDF) on 4 March 2016. Retrieved 16 March 2014.
  27. ^ Cartledge, Paul (2004). "Alexander the Great". History Today. 54: 1.
  28. ^ pages 159–161
  29. page 60
  30. ^ page 73
  31. page 81
  32. ^ page 80
  33. page 175
  34. page 108
  35. page 352
  36. ^ .
  37. ^ .
  38. .
  39. ^ J. Gordon Melton, Martin Baumann, Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices, ABC-CLIO, USA, 2010, p. 634-635
  40. ^ Schubert M. Ogden, The Understanding of Christian Faith, Wipf and Stock Publishers, USA, 2010, p. 74
  41. .
  42. .
  43. ^ The Oxford Dictionary of Islam, p.158
  44. ^ a b "Surah An-Nisa [4:171]". Surah An-Nisa [4:171]. Retrieved 2018-04-18.
  45. ^ "Surah Al-Ma'idah [5:116]". Surah Al-Ma'idah [5:116]. Retrieved 2018-04-18.
  46. ^ "Surah Al-Ma'idah [5:72]". Surah Al-Ma'idah [5:72]. Retrieved 2018-04-18.
  47. ^ "Surah Al-Ma'idah [5:75]". Surah Al-Ma'idah [5:75]. Retrieved 2018-04-18.
  48. ^ "Surah Ali 'Imran [3:59]". Surah Ali 'Imran [3:59]. Retrieved 2018-04-18.
  49. ^ "Surah Al-Anbya [21:91]". Surah Al-Anbya [21:91]. Retrieved 2018-04-18.
  50. page 217
  51. page 86
  52. ^ page 698
  53. page 544
  54. ^ . Retrieved 30 January 2014.
  55. . Retrieved 4 February 2014.
  56. ^ "By Three Days, Live": Messiahs, Resurrection, and Ascent to Heavon in Hazon Gabriel[permanent dead link], Israel Knohl, Hebrew University of Jerusalem
  57. ^ "The First Jesus?". National Geographic. Archived from the original on 2010-08-19. Retrieved 2010-08-05.
  58. ^ a b Yardeni, Ada (Jan–Feb 2008). "A new Dead Sea Scroll in Stone?". Biblical Archaeology Review. 34 (1).
  59. Time Magazine. Archived from the original
    on July 8, 2008. Retrieved 2008-07-07.
  60. ^ Ethan Bronner (2008-07-05). "Tablet ignites debate on messiah and resurrection". The New York Times. Retrieved 2008-07-07. The tablet, probably found near the Dead Sea in Jordan according to some scholars who have studied it, is a rare example of a stone with ink writings from that era — in essence, a Dead Sea Scroll on stone.
  61. ^ . Retrieved 2 April 2014.
  62. ^ Michael S. Heiser (2001). "DEUTERONOMY 32:8 AND THE SONS OF GOD". Archived from the original on 29 May 2013. Retrieved 30 January 2014.
  63. ^ . Retrieved 8 December 2014.
  64. ^ EDWARD M. COOK. "4Q246" (PDF). Bulletin for Biblical Research 5 (1995) 43-66 [© 1995 Institute for Biblical Research]. Archived from the original (PDF) on 4 March 2016. Retrieved 8 December 2014.
  65. . Retrieved 8 February 2014.
  66. .
  67. ^ "The Story of Asenath" and "Joseph and Aseneth". Pseudepigrapha, Apocrypha and Sacred Writings. Retrieved 30 January 2014.

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