TRINITY Flashcards
Θεός ὁ υἱός
GOD THE SON
God the Son
Greek: Θεός ὁ υἱός
Latin: Deus Filius
is the second person of the Trinity in Christian theology[1]. The doctrine of the Trinity identifies Jesus as the incarnation of God, united in essence (consubstantial) but distinct in person with regard to God the Father and God the Holy Spirit (the first and third persons of the Trinity).
The phrase “God the Son” is not found in the Bible,[2][3] but is found in later Christian sources.[4] By scribal error the term is in one medieval manuscript, MS No.1985, where Galatians 2:20 has “Son of God” changed to “God the Son”.[5]
Athanasian Creed
The Athanasian Creed, also known as Pseudo-Athanasian Creed or Quicunque Vult (also Quicumque Vult), is a Christian statement of belief focused on Trinitarian doctrine and Christology. The Latin name of the creed, Quicunque vult, is taken from the opening words, “Whosoever wishes”.
The Shield of the Trinity, a visual representation of the doctrine of the Trinity, derived from the Athanasian Creed. The Latin reads: “The Father is God, The Son is God, The Holy Spirit is God; God is the Father, God is the Son, God is the Holy Spirit; The Father is not the Son, The Son is not the Father, The Father is not the Holy Spirit, The Holy Spirit is not the Father, The Son is not the Holy Spirit, The Holy Spirit is not the Son.”
theologoumenon
A theologoumenon is a theological statement or concept that lacks absolute doctrinal authority.[2][3] It is commonly defined as “a theological assertion or statement not derived from divine revelation”,[4] or “a theological statement or concept in the area of individual opinion rather than of authoritative doctrine”.
Divine Revelation
Divine Revelation
In religion and theology, revelation is the revealing or disclosing of some form of truth or knowledge through communication with a deity or other supernatural entity or entities.
A revelation communicated by a supernatural entity reported as being present during the event is called a vision. Direct conversations between the recipient and the supernatural entity,[6] or physical marks such as stigmata, have been reported.
Some religions have religious texts which they view as divinely or supernaturally revealed or inspired. For instance, Orthodox Jews, Christians and Muslims believe that the Torah was received from Yahweh on biblical Mount Sinai.
In the Abrahamic religions, the term is used to refer to the process by which God reveals knowledge of himself, his will, and his divine providence to the world of human beings.[8] In secondary usage, revelation refers to the resulting human knowledge about God, prophecy, and other divine things. Revelation from a supernatural source plays a less important role in some other religious traditions such as Buddhism, Confucianism and Taoism.
The Roman Catholic concept of interior locution includes just an inner voice heard by the recipient.
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Stigmata (singular stigma) in Christianity are the appearance of bodily wounds, scars, and pain in locations corresponding to the crucifixion wounds of Jesus Christ, such as the hands, wrists, and feet.[1] An individual bearing the wounds of stigmata is a stigmatist or a stigmatic.
Τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω· ἐγὼ γὰρ τὰ στίγματα τοῦ Ἰησοῦ ἐν τῷ σώματί μου βαστάζω.
From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
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Members of Abrahamic religions, including Judaism, Christianity and Islam, believe that God exists and can in some way reveal his will to people. Members of those religions distinguish between true prophets and false prophets, and there are documents offering criteria by which to distinguish true from false prophets. The question of epistemology then arises: how to know?
Some believe that revelation can originate directly from a deity or through an agent such as an angel. One who has experienced such contact with, or communication from, the divine is often called a prophet. An article (p. 555) under the heading “mysticism,” and contributed by Ninian Smart, J. F. Rowny Professor of Comparative Religion, University of California, and President of the American Academy of Religion, writing in the 1999 edition of “The Norton Dictionary of Modern Thought,” (W. W. Norton & Co. Inc.), suggests that the more proper and wider term for such an encounter would be mystical, making such a person a mystic. All prophets would be mystics, but not all mystics would be prophets.
Filioque
Filioque (Ecclesiastical Latin: [filiˈokwe]) is a Latin term added to the original Niceno-Constantinopolitan Creed (commonly known as the Nicene Creed), and which has been the subject of great controversy between Eastern and Western Christianity. It is not in the original text of the Creed, attributed to the First Council of Constantinople (381), the second ecumenical council, which says that the Holy Spirit proceeds “from the Father”, without additions of any kind, such as “and the Son” or “alone”.
n the late 6th century, some Latin Churches added the words “and from the Son” (Filioque) to the description of the procession of the Holy Spirit, in what many Eastern Orthodox Christians have at a later stage argued is a violation of Canon VII of the Council of Ephesus, since the words were not included in the text by either the First Council of Nicaea or that of Constantinople.[2] This was incorporated into the liturgical practice of Rome in 1014,[3] but was rejected by Eastern Christianity.
Whether that term Filioque is included, as well as how it is translated and understood, can have important implications for how one understands the doctrine of the Trinity, which is central to the majority of Christian churches. For some, the term implies a serious underestimation of God the Father’s role in the Trinity; for others, denial of what it expresses implies a serious underestimation of the role of God the Son in the Trinity.
Σύμβολον τῆς Νικαίας
NICENE CREED
The Nicene Creed (Greek: Σύμβολον τῆς Νικαίας or, τῆς πίστεως, Latin: Symbolum Nicaenum) is a statement of belief widely used in Christian liturgy. It is called Nicene /ˈnaɪsiːn/ because it was originally adopted in the city of Nicaea (present day İznik, Turkey) by the First Council of Nicaea in 325.[1] In 381, it was amended at the First Council of Constantinople, and the amended form is referred to as the Nicene or the Niceno-Constantinopolitan Creed.
But though the councils’ texts have “Πιστεύομεν … ὁμολογοῦμεν … προσδοκοῦμεν” (we believe … confess … await), the Creed that the Churches of Byzantine tradition use in their liturgy has “Πιστεύω … ὁμολογῶ … προσδοκῶ” (I believe … confess … await), accentuating the personal nature of recitation of the Creed. The Latin text, as well as using the singular, has two additions: “Deum de Deo” (God from God) and “Filioque” (and from the Son).
“Πιστεύομεν, ὁμολογοῦμεν, προσδοκοῦμεν”
(“we believe … confess … await”) - Plural
“Πιστεύω, ὁμολογῶ, προσδοκῶ”
(“I believe … confess … await”) - Singular
μανθάνω
AHURA MAZDA - (Lord of Wisdom)
Borrowed from Avestan 𐬨𐬀𐬰𐬛𐬁 (mazdā, “wisdom”), from Proto-Indo-Iranian *mazdʰáH, from Proto-Indo-European *meHndh- (“to pay attention to, wisdom”). Cognate with Sanskrit मेधा (medhā́), Ancient Greek μανθάνω (manthánō), Albanian mund, Gothic 𐌼𐌿𐌽𐌳𐍉𐌽 (mundōn), Polish mądry.
Mazda
Ahura Mazda, the supreme and transcendental god of Zoroastrianism.
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μᾰνθᾰ́νω • (manthánō) Verb I learn, I am learned. Antonym: παιδεύω (paideúō) I am yet to learn, student. (aorist) I know, understand I seek, ask, inquire I have a habit of, am accustomed to I notice, perceive (in questions) Τί μαθών; "What were you thinking?" "Why on earth?"
παιδεύω • (paideúō) Verb I raise, bring up a child ▼ I train, teach, educate ▼ I chasten, discipline, punish ▼ From παῖς (“child, pupil”) + -εύω (be x" or "do what x typically does") -εύω - IPA(key): /ˈe.βo/ → /ˈe.vo/
A nasal-infixed and -suffixed present from the root μαθ- (math-)
from Proto-Indo-European *mn̥(s)-dʰh₁-
from *men- + *dʰeh₁-, thus “to put one’s mind”.
Proto-Indo-European/ *men-
DECENDENTS
Celtic: *manyetor
Hellenic: *məňňómai
Ancient Greek: μαίνομαι (maínomai), μνάομαι (mnáomai)
Indo-Iranian: *mányatay (see there for further descendants)
Italic: *moneō
*moneō
“to remind, to warn”
From Proto-Indo-European *mon-éye-
Ancient Greek: μιμνήσκω (mimnḗskō)
from the root *men- with inchoative suffix -σκω
-σκω (forms present-tense stems of becoming)
From Proto-Indo-European *-sḱéti (forms inchoative or inceptive suffix)
*(Ø)-sḱéti
Forms durative or iterative imperfective verbs from roots.
μῐμνήσκω • (mimnḗskō)
Verb
(active)
▼(transitive) To remind [+accusative and genitive = someone of something], put in mind.
▼(transitive) To recall something to memory, to make famous.
(middle and passive voices)
▼(transitive) To call to mind, remember [+genitive or less commonly accusative = something, someone]
▼To remember [+infinitive = that …]
▼To remember [+participle = doing]
▼(intransitive) To bear in mind, to not forget.
▼(transitive) To remember aloud, to mention [+genitive = something]
▼(transitive) To give heed to [+genitive = someone]
From Proto-Indo-European/ *ménos
*mén-os (“mind”)
From *men- (“think, mind”) + *-os.
SUFFIX
*(ó)-os m
Creates nouns from verb stems denoting the performance or action of that verb.
Ancient Greek: -ος (action noun)
-ος • (-os) m (genitive -ου); second declension
Added to verbal roots to form an o-grade action noun.
From Proto-Hellenic *məňňóma from Proto-Indo-European *mn̥yétor (“to think”) μαίνομαι • (maínomai) Verb I am mad, angry, I rage I am mad, raving, out of my mind.
μᾰνῐ́ᾱ • (maníā) f (genitive μᾰνῐ́ᾱς); first declension Noun madness, frenzy, enthusiasm mad desire, compulsion. From μαίνομαι (“I am mad”) + -ῐ́ᾱ (abstract noun). From Ancient Greek μανία (“madness”). μανία • (manía) f (plural μανίες) Noun mania, rage, frenzy, obsession.
μανιακός • (maniakós) m (plural μανιακοί, feminine μανιακή)
Adjective
Manic, maniac.
Possessed by madness.
μαίνομαι • (maínomai) deponent found only in the present and imperfect tenses Verb rage (act in an angry or mad manner) μαίνομαι • (maínomai) Verb I am mad, angry, I rage I am mad, raving, out of my mind.
μῆνῐς • (mênis) f (genitive μήνῐος or μήνῐδος); third declension
Noun
Rage, wrath, mostly of the wrath of the gods ▼
Sanskrit मेनि (mení, “wrath, revenge, vengeance”), Sanskrit मन्यु (manyú, “anger, sorrow, spirit”), Albanian mëni, mëri (anger, sorrow). Alternately, following Beekes, a religious Pre-Greek word.
μᾶνις • (mânis)
Noun
Doric spelling of μῆνῐς.
μέμονᾰ • (mémona)
Verb
to be minded or inclined
to be eager
to hasten
Cognate with Latin meminī (“to remember”)
From Proto-Indo-European *memóne, from *men- (“to think”)
Cognates Gothic 𐌼𐌿𐌽𐌰𐌽 (munan, “to think, reckon”).
SUFFIX - P.I.E.
*-man n
Creates action nouns or result nouns from verbs.
*(é)-mn̥ n
Creates action nouns or result nouns from verbs.
Ancient Greek ποιμήν (poimḗn, “shepherd”)
Ancient Greek δαίμων (daímōn)
Sanskrit अश्मन् (áśman)
Latin sermō
Latin - sermō m (genitive sermōnis); third declension
a conversation, discussion quotations ▼
a rumor, diction, speech, talk, discourse
a language, manner of speaking.
From Proto-Indo-European *sermō (with stem sermōn-
for *sermin-, from the nominative case)
from *ser- (“to bind”) + *-mō.
*(é)-mō m
Creates agent nouns from verbs.
Cognate of serō (“to join”).
*ser-
“to bind, to tie together, thread”
Latin - serō (present infinitive serere, perfect active sēvī, supine satum); third conjugation
I sow, plant.
(of persons) I beget, bring forth, produce.
(figuratively) I found, establish; scatter, spread, disseminate; propagate; excite; cause, produce.
the reduplicated present of *seh₁- (“to sow”).
from Proto-Indo-European *ser- (“to bind, put together”).
compare Ancient Greek εἴρω (eírō)
εἴρω • (eírō)
I tie, join, fasten, string together
I insert.
εἴρω • (eírō)
Verb
“to say, speak, tell”
From Proto-Hellenic *wéřřō
from Proto-Indo-European *wéryeti
ye-present from the root *werh₁- (“to speak”).
From From Proto-Hellenic *héřřō
*héřřō
Verb
“to bind, to tie”
From Pre-Hellenic *sér-ye-ti
From Proto-Indo-European / *memóne
*memóne (stative)
to think, to be mindful
to remember
From Proto-Indo-European / *seh₁-
*seh₁- (perfective)
to impress, insert
“to sow, to plant”
From Proto-Indo-European / *séh₁-mn̥
*séh₁-mn̥ (“seed”)
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δαίμων • (daímōn) m or f (genitive δαίμονος); third declension
Noun
god, goddess ▼
divine power, deity ▼
guardian spirit (Latin genius), and so one’s fate, destiny, fortune ▼
departed soul ▼
(ecclesiastical) demon, evil spirit.
From δαίομαι (daíomai, “to divide”) + -μων (-mōn), from Proto-Indo-European *deh₂-i- (“to divide, cut”).
compare Old Persian 𐎲𐎥 (baga, “god”)
Sanskrit भग (bhága, “dispenser, patron”)
Latin - genius
“guardian spirit, and so one’s fate, destiny, fortune”
While δαίμων was sometimes used interchangeably with θεός (theós), when used together in a context, a δαίμων is usually a lower god than a θεός (theós).
δαιμόνῐος • (daimónios) m (feminine δαιμονῐ́ᾱ, neuter δαιμόνῐον); first/second declension
Adjective
(Epic) strange, extraordinary, inscrutable; that is, resembling a δαίμων
“δαιμονίη αἰεὶ μὲν ὀΐεαι οὐδέ σε λήθω - Hom. Il. 1.561”
proceeding from a deity, heaven-sent, divine, miraculous, marvelous
superhuman (said of strength, wisdom, etc.)
From δαίμων (“god, divine power”) + -ῐος (adjective suffix).
δαιμόνῐον • (daimónion) n (genitive δαιμονῐ́ου); second declension
the divine Power, the Deity, the Divinity.
an inferior divine being, demon.
the name by which Socrates calls his genius, or the spirit that dwelt within him.
a demon, evil spirit.
Neuter gender of δαιμόνῐος (“extraordinary, divine”).
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SUFFIX
-ῐος • (-ios) m (feminine -ῐ́ᾱ, neuter -ῐον); first/second declension
Suffix added to nouns or adjectives.
“forming adjectives: pertaining to, belonging to”
From Proto-Indo-European *-yós.
*(Ø)-yós
Creates adjectives from noun stems.
From Ancient Greek: -εῖος
-εῖος • (-eîos) m (feminine -είᾱ, neuter -εῖον); first/second declension
Forms adjectives, usually with a meaning of “of” or “from”.
From Latin -eus
feminine -ea
neuter -eum
(with materials) Used to form adjectives from nouns, and so to nominally indicate the source of an attribute.
argentum (“silver”) + -eus → argenteus (“made of silver”)
ferrum (“iron”) + -eus → ferreus (“made of iron”)
marmor (“marble”) + -eus → marmoreus (“made of marble”)
pīnus (“pine tree”) + -eus → pīneus (“made of pine”)
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OLD IRISH - CELTIC
Proto-Celtic/ *manyetor
“To think”
*ad-mentos (“invention”)
Old Irish: admat (“invention, material”)
*menman n
sense, understanding.
From Proto-Germanic *munaną (“to think, remember”)
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SANSKRIT
मेनि • (mení) f from √mī NOUN a missile weapon, thunderbolt wrath, vengeance, punishment speech.
मन्यु • (manyú) m (root √man मन्) NOUN mind, spirit mood passion anger sorrow
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PERSIAN
Angra Mainyu
Noun
(Zoroastrianism) Avestan language name of Zoroastrianism’s hypostasis of the “destructive spirit”. The Middle Persian equivalent is Ahriman.
From Avestan 𐬀𐬢𐬭𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎 (aŋra mainiiu)
from 𐬀𐬢𐬭𐬀 (aŋra, “evil”) + 𐬨𐬀𐬌𐬥𐬌𐬌𐬎 (mainiiu, “spirit”).
Ahriman
The hypostasis of chaos, destruction, evil in Zoroastrianism. ▼
from Avestan 𐬀𐬢𐬭𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎 (aŋra mainiiu), compound of 𐬀𐬢𐬭𐬀 (aŋra, “destruction, destructive”) and 𐬨𐬀𐬌𐬥𐬌𐬌𐬎 (mainiiu, “spirit, mind, essence, emanation etc.”).
Definable through the antithetical 𐬀𐬨𐬆𐬱𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎 (aməša mainiiu, “bounteous spirit”).
اهریمن
اهریمن • (ahriman) plural اهریمنان (ahrimanân) or اهریمنها (ahriman-hâ) THE DEVIL Synonyms شیطان (šeytân) SATAN Derived terms اهریمنی (ahrimani) Proper noun اهریمن • (Ahriman) Ahriman
ʾhlmn’ • (/Ahreman/)
(Book Pahlavi, Zoroastrianism) Ahriman
Angra Mainyu, the Evil Spirit ▲
Antonyms
ʾwhrmẕd (“Ohrmazd”)
Lord of Wisdom
A
HYPOSTASIS
(theology) The essential person, specifically the single person of Christ (as distinguished from his two ‘natures’, human and divine), or of the three ‘persons’ of the Trinity (sharing a single ‘essence’).
υπόσταση
SUB/STAND - UNDERSTAND - SUBSISTENCE
subsistence (countable and uncountable, plural subsistences)
Real being; existence.
The act of maintaining oneself at a minimum level.
Inherency.
the subsistence of qualities in bodies
Something (food, water, money, etc.) that is required to stay alive. quotations ▼
(theology) Embodiment or personification or hypostasis of an underlying principle or quality.
From Late Latin subsistentia (“substance, reality, in Medieval Latin also stability”), from Latin subsistens, present participle of subsistere (“to continue, subsist”).
Latin - subsistō (present infinitive subsistere, perfect active substitī); third conjugation, no passive, no supine stem
(intransitive) I halt or stop.
sub- (“below”) + sistō (“I place, I stand”).
Latin - subsistere
(intransitive, obsolete) to exist.
Latin - sistō (present infinitive sistere, perfect active stitī, supine statum); third conjugation
(transitive) I cause to stand; I set; I place.
(intransitive) I place myself; I stand.
(transitive, law) I cause to appear in court.
(intransitive, law) I appear in court.
(intransitive) I stand still; I halt; I stand firm. ▼
subsistēns (genitive subsistentis); third-declension one-termination participle Participle "halting, stopping" \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_ OLD ENGLISH
Old English standan (whence English stand).
*standan
“to stand”
From Proto-Germanic *standaną
“To stand”
*steh₂- (perfective)
Root
“to stand (up)”
*stāną
Verb
“to stand”
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GREEK
Cognates include Ancient Greek ἵστημι
from Proto-Indo-European *stísteh₂ti
Verb[edit]
*stísteh₂ti (imperfective)
to be standing up, to be getting up.
ῐ̔́στᾰμαι • (hístamai)
Verb
first-person singular present mediopassive indicative of ῐ̔́στημῐ (hístēmi)
“To be getting up, to be standing up”
from the root *steh₂- (“stand”)
Related to stō (“stand, be stood”)
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SANSKRIT
Sanskrit तिष्ठति (tíṣṭhati).
Cognates include Ancient Greek ἵστημι.
तिष्ठति • (tíṣṭhati) (root स्था, class 1, type P)
ROOT
to stand, stand firmly, station oneself, stand upon, get upon, take up a position on
with पादाभ्याम् (pādābhyām) — to stand on the feet
with जानुभ्याम् (jānubhyām) — to kneel
with अग्रे (ágre) or अग्रतस् (agratás) and genitive — to stand or present oneself before
with पुरस् (purás) and with or without genitive — to stand up against an enemy etc.
to stay, remain, continue in any condition or action
with कन्या (kanyā́) — to remain a girl or unmarried
with तूष्णीम् (tūṣṇī́m) or with मौनेन (maunena) (instrumental) — to remain silent
with सुखम् (sukhám) — to continue or feel well
to remain occupied or engaged in, be intent upon, make a practice of, keep on, persevere in any act (with locative or ind.p.)
with राज्ये (rājye) — to continue governing
with शासने (śāsane) — to practise obedience
with बल (bale) — to exercise power
with स्वधर्मे (sva-dharme) — to do one’s duty
with स्वकर्मणि (sva-karmaṇi) — to keep to one’s own business
with संशये (saṃśaye, “saṃśaye”) — to persist in doubting
धर्मम् आश्रित्य (dharmam āśritya) — to practise virtue
to continue to be or exist (as opposed to “perish”), endure, last
to be, exist, be present, be obtainable or at hand
to be with or at the disposal of, belong to (dative, genitive or locative)
(Ā, mc. also P. compare Pāṇini 1-3, 23; IV, 34) to stand by, abide by, be near to, be on the side of, adhere or submit to, acquiesce in, serve, obey (locative or dative)
to stand still, stay quiet, remain stationary, stop, halt, wait, tarry, linger, hesitate
to behave or conduct oneself
with समम् (samám) — to behave equally towards any one (+ locative)
to be directed to or fixed on (+ locative)
to be founded or rest or depend on, be contained in (+ locative)
to rely on, confide in (+ locative)
मयि स्थित्वा (mayi sthitvā) — confiding in me
to stay at, resort to (+ accusative)
to arise from (+ ablative or genitive)
to desist or cease from (+ ablative)
to remain unnoticed (as of no importance), be left alone (only imperative and potential)
(passive) be stood etc. - frequently used impersonally
मया स्थीयताम् (mayā sthīyatām) — let it be abided by me; i.e. I must abide
(causative) to cause to stand, place, locate, set, lay, fix, station, establish, found, institute
(causative) to set up, erect, raise, build
(causative) to cause to continue, make durable, strengthen, confirm
(causative) to prop up, support, maintain
(causative) to affirm, assent
(causative) to appoint (to any office + locative)
(causative) to cause to be, constitute, make, appoint or employ as (+ two accusatives)
with धात्रीम् (dhātrīm, “dhātrīm”) — to employ any one as a nurse
with रक्षार्थम् (rakṣā-rtham) — to appoint any one as guardian
with सज्जम् (sajjam) — to make anything ready
with सुरक्षितम् (surakṣitam, “su-rakṣitam”) — to keep anything well guarded
with स्वीकृत्य (svīkṛtya) — to make anything one’s own
with परिशेषम् (pariśeṣam) — to leave anything over or remaining
(causative) to fix, settle, determine, resolve
(causative) to fix in or on, lead or being into, direct or turn towards (+ locative, rarely accusative)
with हृदि (hṛdi) — to impress on the heart
with मनस् (mánas) — to fix the mind on
(causative) to introduce or initiate into, instruct in (+ locative)
with नये (naye) — to instruct in a plan or system
(causative) to make over or deliver up to (loc. or haste with gen., “ into the hands of “)
(causative) to give in marriage
(causative) to cause to stand still, stop, arrest, check, hold, keep in, restrain
with बद्ध्वा (baddhvā, “baddhvā”) — to keep bound or imprisoned
(causative) to place aside, keep, save, preserve
RIGHT HAND OF FATHER
SESSION OF CHRIST
SITTING AT THE RIGHT HAND OF THE FATHER
The Christian doctrine of the Session of Christ or heavenly session says that Jesus Christ is seated at the right hand of God the Father in Heaven—the word “session” is an archaic noun meaning “sitting.” Although the word formerly meant “the act of sitting down,” its meaning is somewhat broader in current English usage, and is used to refer to a sitting for various reasons, such as a teaching session, or a court or council being in session. The New Testament also depicts Jesus as standing and walking in Heaven, but the Session of Christ has special theological significance because of its connection to the role of Christ as King. The Session of Christ is one of the doctrines specifically mentioned in the Apostles’ Creed, where “sitteth on the right hand of God the Father Almighty” immediately follows the statement of the Ascension.
ETYMOLOGY
Pietro da Cortona, Stoning of Saint Stephen, 1660. Acts 7:55 says that, as he was dying, Saint Stephen saw Jesus standing at the right hand of God.
The word “session” is an archaic noun meaning sitting.[1] Wayne Grudem notes that the word formerly meant “the act of sitting down,” but that it no longer has that sole meaning in ordinary English usage today.[2] This language is used in Psalm 110:1 and Hebrews 10:12. In Acts 7:55, however, Stephen sees Jesus standing at the right hand of God.[3] This may represent Jesus “rising momentarily from the throne of glory to greet his proto-martyr,”[4] standing as a witness to vindicate Stephen’s testimony,[5] or preparing to return.[6]
In the Book of Revelation, Revelation 2:1, on the other hand, Jesus is referred to as walking among the seven golden lampstands. Robert Mounce suggests that since these lampstands represent seven churches, Jesus’ motion indicates that he is “present in their midst and aware of their activities.”[7]
According to the Book of Acts, Acts 2:33, after Jesus’ resurrection and ascension, he was “exalted to the right hand of God.” Preaching on the Day of Pentecost, Peter saw Jesus’ exaltation as a fulfilment of Psalm 110:1, The LORD says to my Lord: “Sit at my right hand until I make your enemies a footstool for your feet.”[8] In the Bible, the “right hand” is the special place of honour.[9]
In Acts 5:31, Peter says that God exalted Jesus, “to his own right hand” (NIV), though Louis Berkhof notes that the dative τῇ δεξιᾷ may have to be taken in the instrumental sense (“by his own right hand”) rather than a local sense (“at his own right hand”).[10]
The heavenly session was important to other writers of the New Testament. In the Epistle to the Hebrews, Hebrews 10:12, it says that Jesus “sat down at the right hand of God,” after he had “offered for all time one sacrifice for sins.” As in Acts 2, the language of Psalm 110 is used, the next verse saying that Jesus is waiting “for his enemies to be made his footstool.”[11] Other New Testament passages that speak of Christ as being at God’s right hand are Ephesians 1:20 (God seated Christ “at his right hand in the heavenly realms”) and 1Peter 3:22 (Jesus has “gone into heaven and is at God’s right hand”).
In Matthew Matthew 26:64 and Mark 14:62, Jesus says to Caiaphas, “you will see the Son of Man seated at the right hand of Power”. This is a reference to Daniel 7:13, in which Daniel sees a vision of “one like a son of man” coming to the Ancient of Days.
“ὁ υἱὸς τοὺ ἀνθρώπου”
Son of man (Christianity)
Son of man (Christianity)
In the Koine Greek of the New Testament, “the son of man” is “ὁ υἱὸς τοὺ ἀνθρώπου” (ho huios tou anthropou). The singular Hebrew expression “son of man” (בן–אדם i.e. ben-‘adam) also appears over a hundred times in the Hebrew Bible.[4] In thirty two cases, the phrase appears in intermediate plural form “sons of men”, i.e. human beings.[4]
The expression “the Son of man” occurs 81 times in the Greek text of the four Canonical gospels, and is used only in the sayings of Jesus.[3] The singular Hebrew expression “son of man” (בן–אדם i.e. ben-‘adam) also appears in the Torah over a hundred times.
The use of the definite article in “the Son of man” in the Koine Greek of the Christian gospels is original, and before its use there, no records of its use in any of the surviving Greek documents of antiquity exist.
For centuries, the Christological perspective on Son of man has been seen as a possible counterpart to that of Son of God and just as Son of God affirms the divinity of Jesus, in a number of cases Son of man affirms his humanity.
However, while 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 and the proclamation of Jesus as the Son of man has never been an article of faith in Christianity.
The occurrences of Son of man in the Synoptic gospels are generally categorized into three groups: (i) those that refer to his “coming” (as an exaltation); (ii) those that refer to “suffering” and (iii) those that refer to “now at work” i.e. referring to the earthly life.
The presentation of Son of man in the Gospel of John is somewhat different from the Synoptics: 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.
In Matthew 8:20 and Luke 9:58 Jesus states: “The foxes have holes, and the birds of the sky have nests, but the Son of man has nowhere to lay his head.” This phrasing seems to tie in with the Old Testament prophetic expressions used by such prophets as Ezekiel, and it shows Jesus’ understanding of himself as the “man” that God has singled out as a friend and representative.[11]
A page from Matthew, from Papyrus 1, c. 250. Son of man appears 30 times in Matthew’s gospel.[8]
In Matthew 18:11 Jesus refers to Son of man came to serve and states: “For the Son of man is come to save that which was lost”. In the Gospel of Mark 10:35–45 this episode takes place shortly after Jesus predicts his death.
Mark 2:27-28, Matthew 12:8 and Luke 6:5 include the Lord of the Sabbath pericope where Jesus tells the Pharisees “The sabbath was made for man, and not man for the sabbath: so that the Son of man is lord even of the sabbath.” Christians commonly take the phrase “son of man” in this passage to refer to Jesus himself.
Matthew 12:38-42, Mark 8:11-13, Luke 11:29-32
Then some of the scribes and Pharisees answered, saying, “Teacher, we want to see a sign from You.” But He answered and said to them, “An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here. The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here. (NKJV, emphasis added)
Most scholars and theologians agree that the use of Son of man in this pericope is consistent with that of self-reference.
In explaining the Parable of the Weeds: Matthew 13:37,41-42
He answered and said to them: “He who sows the good seed is the Son of man…. The Son of man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth.
Christians commonly take the phrase “son of man” in this passage to refer to Jesus himself, rather than humanity in general.
Son of God (Christianity)
The terms “son of God” and “son of the LORD” are found in several passages of the Old Testament. In Christianity, the title Son of God refers to the status of Jesus as the divine son of God the Father.
It derives from several uses in the New Testament and early Christian theology. In mainstream Christianity, it also refers to his status as God the Son, the second divine person or hypostasis of the Trinity.
Sons of God
Sons of the God (Hebrew: בני האלהים, romanized: bənê hāʼĕlōhîm,[1] literally: “sons of the Gods”[2]) is a phrase used in the Hebrew Bible and apocrypha. The phrase is also used in Kabbalah where bene elohim are part of different Jewish angelic hierarchies.
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And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
— Genesis 6:1–4, KJV
proceed (v.)
προέρχομαι
PROCEED FROM THE FATHER
proceed (v.)
late 14c., “to go on,”
also “to emanate from, result from,”
from Old French proceder (13c., Modern French procéder) and directly…
from Latin procedere (past participle processus) “go before, go forward, advance, make progress; come forward,”
from pro “forward” (from PIE root *per- (1) “forward”) + cedere “to go” (from PIE root *ked- “to go, yield”). Related: Proceeded; proceeding.
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*ked-
Proto-Indo-European root meaning “to go, yield.”
It is the hypothetical source of/evidence for its existence is provided by:
Sanskrit sedhati “to drive, chase away;” Avestan apa-had- “turn aside, step aside;”
Latin cedere “to yield, give place; to give up some right or property,” originally “to go”
from, “proceed, leave;”
Old Church Slavonic chodu “a walking, going,” choditi “to go.”
It forms all or part of: abscess; accede; access; ancestor; antecede; antecedent; cease; cede; cession; concede; decease; exceed; excess; incessant; intercede; necessary; precede; predecessor; proceed; recede; recess; recession; secede; secession; succeed; success.
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προέρχομαι
προ- (“before”) + ἔρχομαι (“I come”)
προέρχομαι • (proérkhomai) (deponent) Verb go forward, go in advance proceed, go on (in narrating, or speaking) arrive first appear in court
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Προβαίνω (proceed)
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ενεργώ • (energó) (simple past ενέργησα)
Verb
act, carry out an action.
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προχωρώ • (prochoró) (simple past προχώρησα, passive —)
Verb
move, forward, advance, progress, proceed.
(with σε) start to do
Θα προχωρήσουμε στην υλοποίηση του έργου.
Tha prochorísoume stin ylopoíisi tou érgou.
We will start the realisation of the project.
προχωράω • (prochoráo) (simple past προχώρησα, passive —)
Verb
Alternative form of προχωρώ (prochoró)
υποχωρώ • (ypochoró) (simple past υποχώρησα)
Verb
retreat, withdraw, fall back
υποχωρώ από τις υποσχέσεις ― ypochoró apó tis yposchéseis ― to withdraw from commitments
(military) retreat, withdraw, fall back
give, give way, back off.
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intr.v. pro·ceed·ed, pro·ceed·ing, pro·ceeds
1. To go forward or onward, especially after an interruption; continue: proceeded to his destination; paused to clear her throat, then proceeded.
2. To begin to carry on an action or a process: looked surprised, then proceeded to roar with laughter.
3. To move on in an orderly manner: Business proceeded as usual.
4. To come from a source; originate or issue: behavior proceeding from hidden motives. See Synonyms at stem1.
5. Law To institute and pursue legal action: proceeded against the defaulting debtor.
pl.n. pro·ceeds (prō′sēdz′)
The amount of money derived from a commercial or fundraising venture; the yield.
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proceed (prəˈsiːd)
vb (intr)
1. (often foll by to) to advance or carry on, esp after stopping
2. (often foll by with) to undertake and continue (something or to do something): he proceeded with his reading.
3. (Law) (often foll by against) to institute or carry on a legal action
4. to emerge or originate; arise: evil proceeds from the heart.
[C14: from Latin prōcēdere to advance, from pro-1 + cēdere to go]
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pro•ceed (v. prəˈsid; n. ˈproʊ sid)
v.i.
1. to move or go forward or onward, esp. after stopping.
2. to carry on or continue any action or process.
3. to go on to do something.
4. to continue one’s discourse.
5. to initiate a legal action (often fol. by against).
6. to be carried on, as an action or process.
7. to go or come forth; issue (often fol. by from).
8. to arise, originate, or result (usu. fol. by from).
n.
9. something that results or accrues.
10. the total amount or profit derived from a sale or other transaction.
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proceed
Past participle: proceeded
Gerund: proceeding
Imperative
proceed
proceed
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proceed
verb
1. begin, go ahead, get going, make a start, get under way, set something in motion I had no idea how to proceed.
2. continue, go on, progress, carry on, go ahead, get on, press on The defence is not yet ready to proceed with the trial.
continue end, stop, halt, cease, break off, discontinue, leave off
3. go on, continue, advance, progress, carry on, go ahead, move on, move forward, press on, push on, make your way She proceeded along the hallway.
go on stop, halt, retreat
4. arise, come, follow, issue, result, spring, flow, stem, derive, originate, ensue, emanate Does Othello’s downfall proceed from a flaw in his character?
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proceedverb
1. To move along a particular course:
fare, go, journey, pass, push on, remove, travel, wend.
Idiom: make one’s way.
2. To go forward, especially toward a conclusion:
advance, come (along), get along, march, move, progress.
3. To have as a source:
arise, come, derive, emanate, flow, issue, originate, rise, spring, stem, upspring.
προέρχομαι
EMANATE
come from, originate, emanate, come of, proceed.
