Names and titles of Jesus in the New Testament

[5] Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus.

"[9] There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power.

[citation needed] 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).

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 the pharyngeal sound of the final letter ע‎ (`ayin) [`], which in any case had no counterpart in ancient Greek.

The Latin name has an irregular declension, with a genitive, dative, ablative, and vocative of Jesu, accusative of Jesum, and nominative of Jesus.

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.

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.

[50] Pauline writings further established the various theological consequences of the Lord/Kyrios concept among early Christians, and emphasized the attributes of Jesus as not only referring to his eschatological victory, but to him as the "divine image" (Greek εἰκών eikōn) in whose face the glory of God shines forth.

[51] In Romans 10:9–13 Paul emphasized the salvific value of the title, and stated that confessing by mouth (homologeo) the belief that Jesus is Lord (Kyrion Iesoun) signifies one's salvation.

[52] 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.

[59] 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.

[81] 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.

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.

"[86] In the parable of the Sheep and the Goats, the returning son of man has the power to judge, by separating men from "all the nations" into distinct groups, in Matthew 25:31–46.

In monologues or dialogues the speaker can refer to himself, not as 'I', but as "the son of man" in the third person, in contexts implying awe, reserve, or modesty.

No discussion of the title "Son of Man" (בר אנש) is complete without reference to the appearance of the term in the seventh chapter of the biblical book of Daniel.

Daniel 7:13-14 in the English Standard Version reads,I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him.

So in Orthodox Christian theology, Jesus Christ is both Most High and Son of Man, whose mystical Body is the Church, and "of His Kingdom there shall be no end" (Luke 1:33; Nicene Creed).

[98] According to Christian theology, the faithful of Christ will reign with Him over sin, death, and corruption both in this life and in the next (Romans 5:17; 2 Timothy 2:12).

The Apostle Paul seems to answer this question in his Epistle to the Romans:Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, including you who are called to belong to Jesus Christ, To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ (Romans 1:1-7, ESV).According to the Apostle Paul, the unjust death of the Son of God and His resurrection from the dead result in grace, peace, and an increasing faithful obedience among all nations through the proclamation of the Gospel.

The Kingdom of the Son of David, Jesus Christ, is portrayed in the New Testament as being current as He reigns at the right hand of the Father (Hebrews 8:1; Revelation 2:26-27; 20:4-6).

[101] The second use of the title Lamb of God takes place in the presence of the first two apostles of Jesus, who immediately follow him, address him as Rabbi with respect and later in the narrative bring others to meet him.

From a Christological perspective, these proclamations and the descent of the Holy Spirit as a dove in John 1:32 reinforce each other to establish the divine element of the Person of Christ.

[105] The Book of Revelation includes over twenty references to a lion-like lamb ("slain but standing") which delivers victory in a manner reminiscent of the resurrected Christ.

In the 2nd century Church Father Irenaeus continued this tradition and stated: "so that what we had lost in Adam - namely to be according to the image and likeness of God- that we might recover in Christ Jesus.

[114] The tradition continued in the 4th century by Ephrem the Syrian and later by Saint Augustine in his Felix culpa, i.e. the happy fall from grace of Adam and Eve.

[120] These assertions build on the Christological theme of John 5:26 where Jesus claims to possess life Just as the Father does and provide it to those who follow him.

"[123][125] In John 20:16, when Mary Magdalene encounters Jesus shortly after the Resurrection, she calls him Rabbouni (ῥαββουνί) literally my great [one] or (more extensively) my Teacher.

James R. Edwards notes that the phrase is used repeatedly in 1 Enoch, but was associated in Jewish thinking with triumph and glory, rather than with suffering.

[142] In the Epistle to the Hebrews, Jesus is called an "Apostle" and a "High Priest" in 3:1, the preparation for the two titles being the preceding text of Hebrews 2:5-18 which present the two functions of Jesus: as an Apostle he represents God to humanity and as a High Priest he represents humanity to God.