Names and titles of Jesus in the New Testament
The name Jesus traces back to the Biblical Hebrew form Yehoshua, a theophoric name first mentioned in the Bible referring to one of Moses' companions. This early name usually consists of two parts: Yeho, a reference to YHWH, plus a form derived from the root y-š-ä meaning to liberate or save. The literal etymological meaning has been translated variously as YHWH saves or YHWH is salvation. During the post-biblical period, this name underwent shortening into later biblical forms like Yeshua found in Ezra 2:2 and Nehemiah 3:19. By the time the New Testament was written, the Septuagint had already transliterated Yeshua into Koine Greek as Iēsous around the third century before Christ. Since Greek lacked an equivalent for the Semitic letter shin, it replaced that sound with sigma and added a masculine singular ending to allow grammatical inflection. From Greek, the name moved into Latin at least by the time of the Vetus Latina where it stood as IESVS for many centuries. Minuscule letters developed around eight hundred AD and the U was invented later to distinguish vowel sounds from consonantal ones. Modern English Jesus derives from Early Middle English Iesu attested from the twelfth century. The letter J was first distinguished from I by the Frenchman Pierre Ramus in the sixteenth century but did not become common until the seventeenth century. Early seventeenth century works such as the first edition of the King James Version of the Bible published in sixteen eleven continued printing the name with an I.
Christians have attached theological significance to the Holy Name of Jesus from the earliest days of Christianity. Devotions and feasts for this name exist both in Eastern and Western Christianity extending to the IHS monogram derived from the Greek word for Jesus. In his Nativity account Matthew pays more attention to the name of the child than the actual birth event itself. Saint Paul emphasizes reverence for the name in Philippians 2:10 stating that in the name of Jesus every knee should bow of those in heaven on earth and under the earth. The use of the name 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 conclude with words through Our Lord Jesus Christ. There is widespread belief among Christians that the name includes intrinsic divine power where the name is spoken or displayed. Emmanuel provides the name meaning God is with us taken from Isaiah 7:14 appearing only in Matthew 1:23. This Hebrew name consists of two words El meaning God and Immānū meaning with us. Some interpreters see Matthew 1:23 providing a key to Emmanuel Christology showing an interest in identifying Jesus as God with us. Matthew builds on this motif in Matthew 28:20 indicating 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 setting the tone for the salvific theme.
The title Christ used in English comes from the Greek Christos via Latin Christus meaning anointed one. This Greek term is a loan translation of the Hebrew mashiaħ or Aramaic mshiħa from which the English word messiah derives. Originally Christ was a title rather than a name but its use in the phrase Christ Jesus has become part of the name itself. The New Testament states the long awaited Messiah had come describing this savior as the Christ. In Matthew 16:16 the Apostle Peter said you are the Christ the Son of the living God becoming a famous proclamation of faith among Christians since the first century. Martha tells Jesus you are the Christ in John 11:27 just before the raising of Lazarus. In Pauline Epistles the word Christ is so closely associated with Jesus that early Christians felt no need to claim Jesus is Christ as it was widely accepted. Early followers soon became known as Christians after the title Christos developed symbols like the Chi Rho formed by superimposing chi and rho. Canonical biblical texts lack any account of formal literal anointing of Jesus with traditional oil though Christological thought may interpret baptism as metaphorical anointing carried out in light of Isaiah 61:1. The Greek word Kyrios appears 775 times in the New Testament referring to him as Lord. In everyday Aramaic Mari was a respectful form of address similar to Rabbi while Kyrios came to represent his lordship over the world. Pauline writings established theological consequences emphasizing attributes of Jesus as divine image where glory of God shines forth. Confessing belief that Jesus is Lord signifies one's salvation according to Romans 10:9-13.
The title King of the Jews refers to Jesus on three occasions coming at beginning and end of his life leading to dramatic results. Wise men called Magi who come from east call Jesus King of the Jews causing King Herod to order Massacre of Innocents in Matthew. In Passion accounts all four Canonical Gospels use this title leading to charges resulting in Crucifixion. The title is used only by gentiles namely Magi Pontius Pilate and Roman soldiers while Jewish leaders prefer designation King of Israel. Use of term King in charges brought against Jesus is central in decision to crucify him. In John 19:12 Pilate seeks to release Jesus but Jews object saying if thou release this man thou art not Caesar's friend. Final use appears in Luke 23:36-37 where soldiers mock him offering vinegar saying if thou art King of Jews save thyself. Son of David indicates physical descent from David establishing claim to Davidic Throne based on promises made through Nathan the prophet. Apostle Paul answers questions about result for humankind if sinless Son of David beaten with stripes in Epistle to Romans. Phrase Son of David used number times in Gospel of Matthew appearing in genealogy introduction found on lips of blind men healed in Galilee. Variant found in Revelation 5:14 where lamb tribe of Judah root of David takes judgment scroll from God breaking seals. Lamb of God title only appears in Gospel of John with exclamation John Baptist Behold Lamb of God who takes away sins of world in John 1:29 reaffirmed next day in John 1:36. These proclamations bracket other proclamation I have borne witness that this is Son of God in John 1:34.
The second use of title Lamb of God takes place presence first two apostles immediately follow address him as Rabbi with respect later bring others meet him. Proclamations and descent Holy Spirit as dove in John 1:32 reinforce each other establish divine element Person Christ. In Johannine Christology proclamation who takes away sins begins unfolding salvific theme redemptive sacrificial death followed by resurrection built upon other proclamations like this indeed Saviour world Samaritans utter in John 4:42. Paul refers Christ Passover lamb in 1 Corinthians 5:7 though nothing context directly implies specific wording death Jesus using same theme. Book Revelation includes over twenty references lion-like lamb slain but standing delivers victory manner reminiscent resurrected Christ. First appearance lamb found worthy take judgment scroll from God break seals in Revelation 5:1-7. Theme sacrificial lamb rises victory Resurrected Christ employed early Christology example three seventy five Saint Augustine wrote why lamb passion underwent death without guilty inequity why lion resurrection being slain slew death. Title has found widespread use Christian prayers Agnus Dei used both liturgy form contemplative prayer referencing concept scapegoat people put blame others interpretation Jesus taking Christian's sins.
Just Gospel John proclaims universal relevance Incarnation Jesus as Logos Pauline view emphasizes cosmic view birth Crucifixion Resurrection brought forth new man new world. Paul eschatological view counter positions him new man morality obedience contrast Adam unlike Adam new born obeys God ushers world morality salvation. In Pauline view Adam positioned first man Jesus second last Adam first corrupted himself disobedience infected humanity left curse inheritance. Birth Jesus counterbalanced fall Adam bringing forth redemption repairing damage done Adam. Theme reiterated Paul Romans 5:18-21 stating one man trespass led condemnation all so one man act righteousness leads justification life all. One man disobedience many made sinners so one man obedience many will made righteous. Law came result trespass multiplied where sin increased grace abounded more. Second century Church Father Irenaeus continued tradition stated what lost Adam namely image likeness God recover Christ Jesus. Irenaeus also used analogy second Adam second Eve suggesting Virgin Mary second Eve set path obedience second Adam Annunciation Calvary. Tradition continued fourth century Ephrem Syrian later Saint Augustine Felix culpa happy fall grace Adam Eve. Sixteenth century John Calvin viewed birth Jesus second Adam one six modes atonement. Light World title related parables Salt Light Lamp under bushel. Jesus called light seven instances New Testament Light World only Gospel John terms Bread Life Life World applied same Christological sense.
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Common questions
What is the etymological meaning of the name Jesus in Biblical Hebrew?
The literal etymological meaning of Jesus translates to YHWH saves or YHWH is salvation. This name traces back to the Biblical Hebrew form Yehoshua which combines Yeho a reference to YHWH with a root derived from y-š-ä meaning to liberate or save.
When did the name Jesus first appear in English and how was it spelled historically?
Modern English Jesus derives from Early Middle English Iesu attested from the twelfth century. The letter J was first distinguished from I by Pierre Ramus in the sixteenth century but did not become common until the seventeenth century.
Who called Jesus King of the Jews and what were the consequences of this title?
Gentiles including Magi Pontius Pilate and Roman soldiers used the title King of the Jews while Jewish leaders preferred designation King of Israel. This usage led to dramatic results such as the Massacre of Innocents ordered by King Herod and charges resulting in the Crucifixion.
How does John 1:29 describe the Lamb of God title and its purpose?
John Baptist proclaims Behold Lamb of God who takes away sins of world in John 1:29 reaffirmed next day in John 1:36. This proclamation establishes divine element Person Christ and begins unfolding salvific theme redemptive sacrificial death followed by resurrection.
What is the theological significance of Jesus as second Adam according to Pauline writings?
Paul positions Jesus as second last Adam whose obedience counterbalances the fall of Adam bringing forth redemption repairing damage done to humanity. One man disobedience made many sinners so one man obedience makes many righteous according to Romans 5:18-21.