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The Gospels introduce a new definite form, ὁ υἱὸς τοῦ ἀνθρώπου, literally 'the son of the man,' an awkward and ambiguous expression in Greek. [1] It functions as an emphatic equivalent of the first-person pronoun I/me/my, and in all four gospels it is used only by Jesus (except once in the Gospel of John , when the crowd ...
The interpretation of the use of "the Son of man" in the New Testament has proven to be challenging, and James D. G. Dunn and separately Delbert Burkett state that it is a prime example of the limits of New Testament interpretation because after 150 years of debate no consensus on its meaning has emerged.
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 the profession of faith by many Christians. [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 ...
The phrase "the son of man came to serve" refers to a specific episode in the New Testament. In the Gospel of Matthew 20:20–28 and the Gospel of Mark 10:35–45, Jesus explains that he "came as Son of man to give his life as ransom". [1] The ransom paid by the Son of man is an element of a common doctrine of atonement in Christianity. [2]
The New Testament as a whole presents four different understandings: Jesus became God's son at his resurrection, God "begetting" Jesus to a new life by raising him from the dead – this was the earliest understanding, preserved in Paul's Epistle to the Romans, 1:3–4, and in Acts 13:33;
Illustration from the Bamberg Apocalypse of the Son of Man among the seven lampstands The Vision of John on Patmos by Julius Schnorr von Carolsfeld (1860). John's vision of the Son of Man, also known as John’s Vision of Christ, is a vision described in the Book of Revelation (Revelation 1:9–20) in which the author, identified as John, sees a person he describes as one "like the Son of Man" ().
Why Christ uses the title "Son of Man" rather than "Son of God" is open to dispute. Lapide notes that some believe that he was born from the seed of Joseph, not the Holy Spirit, contrary to the New Testament witness. Others think that man is used in a gender-neutral sense and thus refers to the Virgin Mary.
The accusation seems to be that unlike the austere John the Baptist, Christ lived like ordinary people, conversing with them. Lapide gives a couple of possible reasons for this, 1) "that His affability might allure those whom John’s austerity would terrify," 2) that Christ leave an example in everything, food, drink, clothing, etc., that it is not the things themselves, but an excessive love ...