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| Birth: | 6 Apr 0001 Bc in Bethelehem, Judah, Judea, Southern Israel |
| Death: | 15 Sep 0033 Ad in "Calvary" Golgotha, Jerusalem, Judah, Judea, Southern Israel |
| Sex: | M |
| Father: | GOD THE FATHER b. Eternal |
| Mother: | Mary, The Blessed Mother of CHRIST b. About 0015 Bc in Judah, Judea, Southern Israel |
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| Burial: The Garden Tomb, near Jerusalem, Judah, Judea, Southern Israel |
| Changed: 11 Apr 2008 17:08:05 |
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Individual:
My Savior
Jesus Christ , son of the Eternal Father
Jesus Christ , the Messiah
My Elder Brother
My Most Presious Savior
Religion: Jewish
Iesous the Nazoraios
With his birth in the year "0000" time changed from BC to AD.Although his birth date range s from 07 - 01 BC depending on which chronicleer is cited
He died at the age of 33 on Golgotha or "Calvary" by crucifixion. He was buried in a borrowe d tomb in Jerusalem and arose with a new and immortal body on Easter Sunday by tradition, testimony, and revelation.
The 3 wise men of the bible were in fact known as the Magi. These men were masters of astrono my and had followed the star of Bethlehem from the East knowing that this was the sign of the coming of Jesus Christ, this event was recorded by the Magi as September 29th, 2 BC. This also was the date of the Feast of Trumpets (Day of Atonement) in Jerusalem that very year, so we know from the records that King Jesus was born on one of the Hebrew Sacred Feast days, and not on December 25 as the Roman Calender claims. Jesus Christ , the central figure of Christianity, born in Bethlehem in Judea. The chronology of the Christian era is reckoned from a 6th-century dating of the year of his birth, which is now recognized as being from four to eight years in error. Christians traditionally regard Jesus as the incarnate Son of God, and as having been divinely conceived by Mary, the wife of Joseph, a carpenter of Nazareth. The name Jesus is derived from a Greek rendering of the Hebrew name Joshua, or in full Yehoshuah (Jehovah is deliverance). The title Christ is derived from the Greek christos, a translation of the Hebrew mashiakh (anointed one), or Messiah. "Christ" was used by Jesus' early followers, who regarded him as the promised deliverer of Israel and later was made part of Jesus' proper name by the church, which regards him as the redeemer of all humanity. The principal sources of information concerning Jesus' life are the Gospels, written in the latter half of the 1st century as the generation that had known Jesus firsthand began to die. The Epistles of Saint Paul and the Acts of the Apostles also contain information about Jesus. The scantiness of additional source material and the theological nature of biblical records caused some 19th-century biblical scholars to doubt his historical existence. Others, interpreting the available sources in a variety of ways, produced biographies of Jesus in which his life was purged of all supernatural elements. Today, scholars generally agree that Jesus was a historical figure whose existence is authenticated both by Christian writers and by several Roman and Jewish historians. Birth and Early Life Two of the Gospels, those of Saint Matthew and Saint Luke, provide information about Jesus' birth and childhood. They also provide genealogies tracing Jesus' descent through the Hebrew patriarch Abraham and the 10th-century BC king David (Matthew 1:1-17; Luke 3:23-38). Presumably, the genealogies are offered as proof of Jesus' messiahship. According to Matthew (1:18-25) and Luke (1:1-2:20), Jesus was miraculously conceived by his mother. He was born in Bethlehem, where Joseph and Mary had gone to comply with the Roman edict of enrollment for the census. Matthew alone (2:13-23) describes the flight into Egypt, when Joseph and Mary took the child out of reach of the Judean king Herod the Great. Only Luke relates the compliance of Joseph and Mary with the Jewish law, which required circumcision and presentation of the firstborn son at the Temple in Jerusalem (2:21-24). Luke also describes their later journey (2:41-51) with the young Jesus to the Temple for the Passover feast. The Gospels mention nothing concerning Jesus from the time he was 12 years old until the time he began his public ministry, about 18 years later. See Matthew, Gospel According to; Luke, Gospel According to. Beginning of His Public Ministry All three Synoptic Gospels (the first three Gospels, so called because they present a similar overall view of the life of Christ) record Jesus' public ministry as beginning after the imprisonment of John the Baptist, and as lasting for about one year (See also Mark, Gospel According to). The Gospel According to John describes it as beginning with the choosing of his first disciples (1:40-51), and as lasting for perhaps three years. The account of the public ministry and immediately preceding events is generally the same in the Synoptic Gospels. Each describes the baptism of Jesus in the Jordan River by John the Baptist. Each reports that after the baptism Jesus retired to the neighboring wilderness for a 40-day period of fasting and meditation. All three synoptists mention that in this period, which some biblical scholars view as a time of ritual preparation, the devil, or Satan, tried to tempt Jesus. Matthew (4:3-9) and Luke (4:3-12) add descriptions of the temptations to which Jesus was subjected. After Jesus' baptism and retirement in the wilderness, he returned to Galilee, visited his home in Nazareth (Luke 4:16-30), where his fellow Nazarenes objected to him, and then moved to Capernaum and began teaching there. About this time, according to the synoptists, Jesus called his first disciples, "Simon who is called Peter and Andrew his brother" (Matthew 4:18) and "James the son of Zebedee and John his brother" (Matthew 4:21). Later, as his followers increased in number, Jesus selected 12 disciples to work with him (see Apostle). Growth of Jesus' Following Using Capernaum as a base, Jesus, accompanied by his 12 chosen disciples, traveled to neighboring towns and villages, proclaiming the advent of the kingdom of God, as had many of the Hebrew prophets before him. When the sick and infirm asked help from him, he sought to heal them by divine power. He stressed the infinite love of God for the humble and weak, and he promised pardon and eternal life in heaven to the most hardened sinners, provided their repentance was sincere. The essence of these teachings is presented in Matthew 5:1-7:27, in the Sermon on the Mount, containing the Beatitudes (5:3-12) and the Lord's Prayer (6:9-13). Jesus' emphasis on moral sincerity rather than strict adherence to religious ritual incurred the enmity of the Pharisees, who feared that his teachings might lead to disregard for the authority of the Law, or Torah. Others feared that Jesus' activities and followers might prejudice the Roman authorities against any restoration of the Davidic monarchy. Despite this growing opposition, Jesus' popularity increased, especially among social outcasts and the oppressed. Eventually, the enthusiasm of his followers led them to make an attempt to "take him by force, to make him king" (John 6:15). Jesus, however, frustrated this attempt, withdrawing with his disciples by ship over the Sea of Galilee (Lake Tiberias) to Capernaum (John 6:15-21). In Capernaum, he delivered a discourse in which he proclaimed himself "the bread of life" (John 6:35). This discourse, emphasizing spiritual communion with God, bewildered many in his audience. They thought the discourse a "hard saying" (John 6:60), and thereupon they "drew back and no longer went about with him" (John 6:66). Jesus then divided his time between travels to cities in and outside the province of Galilee and periods of retreat with his disciples in Bethany (Mark 11:11-12) and Ephraim (John 11:54), two villages near Jerusalem. The synoptists generally agree that Jesus spent most of his time in Galilee, but John centers Jesus' public ministry in the province of Judea, reporting that Jesus made numerous visits to Jerusalem. His discourses and the miracles he performed at this time-particularly the raising of Lazarus in Bethany (John 11:1-44)-made many people believe in him (John 11:45). The most significant moment in Jesus' public ministry, however, was Simon Peter's realization at Caesarea Philippi that Jesus was the Christ (Matthew 16:16; Mark 8:29; Luke 9:20), although, according to the synoptic Gospels, Jesus had not previously revealed this to Peter or the other disciples. This revelation, and the subsequent prediction by Jesus of his death and resurrection, the conditions of discipleship that he laid down, and his transfiguration (at which time a voice from heaven was heard proclaiming Jesus to be the Son of God, thus confirming the revelation) are the primary authority for the claims and historical work of the Christian church. (Explicit authorization by Jesus is recorded in Matthew 16:17-19.) The Last Days On the approach of Passover, Jesus traveled toward Jerusalem for the last time. (John mentions numerous trips to Jerusalem and more than one Passover, whereas the synoptists roughly divide the public ministry into a Galilean section and a Judean section and record one Passover, which came after Jesus left Galilee for Judea and Jerusalem.) On the Sunday before the Passover, Jesus entered Jerusalem, where he was met by crowds of people who acclaimed him enthusiastically. There (on Monday and Tuesday, according to the synoptists), he drove from the Temple the traders and moneychangers who, by long-established custom, had been allowed to transact business in the outer court (Mark 11:15-19), and he disputed with the chief priests, the scribes, the Pharisees, and the Sadducees questions about his authority, tribute to Caesar, and the resurrection. On Tuesday, Jesus also revealed to his disciples the signs that would usher in his Parousia, or second coming. See Second Coming. On Wednesday, while Jesus was in Bethany, a woman anointed his head with a costly ointment. Jesus interpreted this act as a symbolic preparation for his burial (Matthew 26:6-13; Mark 14:3-9). Meanwhile, in Jerusalem, the priests and scribes, concerned that Jesus' activities would turn the Romans against them and the Jewish people (John 11:48), conspired with Judas Iscariot, one of his disciples, to arrest and kill Jesus by stealth, "for they feared the people" (Luke 22:2). John 11:47-53 places the conspiracy before Jesus' triumphal entry into Jerusalem. On Thursday, Jesus ate the Passover supper with his disciples and during the meal referred to his imminent betrayal and death as a sacrifice for the sins of humanity. In blessing the unleavened bread and wine during the Passover services, he called the bread his body and the wine his "blood of the covenant, which is poured out for many for the forgiveness of sins" (Matthew 26:27), and he bid the disciples partake of each. This ritual, the Eucharist, has been repeated by Christians ever since and has become the central act of worship in the Christian church. After the meal Jesus and his disciples went to the Mount of Olives, where, according to Matthew (26:30-32) and Mark (14:26-28), Jesus predicted his resurrection. Knowing then that the hour of his death was near, Jesus retired to the Garden of Gethsemane, where, "being in agony" (Luke 22:44), he meditated and prayed. A crowd sent by the religious authorities, and led by Judas Iscariot, arrested him in Gethsemane. Trial and Crucifixion According to John (18:13-24), Jesus was brought after his arrest to Annas, the father-in-law of the high priest Caiaphas, for a preliminary examination. The synoptists make no mention of this incident: They report only that Jesus was taken to a meeting of the supreme council of the Jews, the Sanhedrin. At the council meeting, Caiaphas asked Jesus to declare whether he was "the Christ, the Son of God" (Matthew 26:63). Upon his affirmation (Mark 14:62), the council condemned Jesus to death for blasphemy. Only the Roman procurator, however, was empowered to impose capital punishment, and so, on Friday morning, Jesus was taken before the procurator, Pontius Pilate, for sentencing. Before pronouncing judgment, Pilate asked him if he was the king of the Jews, and Jesus replied, "You have said so" (Mark 15:2). Thereafter, Pilate tried several expedients to save Jesus before ultimately leaving the decision to the people. When the populace insisted on his death, Pilate ordered him executed (Matthew 27:24). (Pilate's role in the death of Jesus continues to be debated by historians. The early church tended to place a majority of the blame on the Jews and to deal less harshly with Pilate.) Jesus was taken to Golgotha and executed by crucifixion, the Roman punishment for political offenders and criminals. Two robbers were crucified also, one on each side of him. On the cross, above Jesus' head, "they put the charge against him, which read 'This is Jesus the King of the Jews'" (Matthew 27:37). Late in the day, his body was taken down, and because of the approach of the Sabbath, when burial was not permitted, it was hastily laid in a nearby tomb by Joseph of Arimathea. (John 19:39-42 relates that Joseph was assisted by Nicodemus.) The Resurrection Early on the following Sunday, "Mary Magdalene, and Mary the mother of James" (Mark 16:1), going to the tomb to anoint Jesus' body for burial, found the tomb empty. (Matthew 28:2 reports that an angel appeared after an earthquake and rolled back the stone.) Inside the tomb, "a young man" (Mark 16:5) clothed in white announced to them that Jesus had risen. (This news is announced by the angel in Matthew 28:5-6 and by two men "in dazzling apparel" in Luke 24:4. According to John 21:11-18, Mary Magdalene saw two angels and then the risen Christ.) Later on the same day, according to Luke, John, and Mark, Jesus appeared to the women and to other of the disciples at various locations in and around Jerusalem. Most of the disciples did not doubt that they had again seen and heard the master they had known and followed during the time of his ministry in Galilee and Judea. A few disciples, however, doubted it at first (Matthew 28:17). Thomas, who had not been present at these first appearances, also doubted that Jesus had risen (John 20:24-29). As recorded in the New Testament, the Resurrection became one of the most compelling doctrines of Christianity, because, according to this doctrine, by rising from the dead, Jesus gave humanity hope of a life after death. All the Gospels add that, for a brief time after his resurrection, Jesus further instructed his disciples in matters pertaining to the kingdom of God. He also commissioned them to "Go âǦ and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19). Finally, according to Luke (24:50-51), at Bethany Jesus was seen to ascend into the heavens by his disciples. Acts 1:2-12 reports that the ascension occurred 40 days after Jesus' resurrection. The doctrines that Jesus expounded and those concerning him were subsequently developed into the principal tenets of Christian theology. Theology The life and teachings of Jesus were often matters for dispute and varying interpretation in Christian history. Early in the life of the church, for example, it became necessary to regularize beliefs about Jesus and his role, to aid in conversion and to answer those Christians who adopted views unacceptable to church leaders. For discussion of some of these questions, see such separate entries as Christology; Incarnation; Trinity. Traditions later coalesced around various events in the life of Christ. "Jesus Christ," Microsoft(R) Encarta(R) 97 Encyclopedia. (c) 1993-1996 Microsoft Corporation. All rights reserved. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Crucifixion, execution of a criminal by nailing or binding to a cross. It was a common form of capital punishment from the 6th century BC to the 4th century AD, especially among the Persians, Egyptians, Carthaginians, and Romans. The Romans used crucifixion for slaves and criminals but never for their own citizens. Roman law provided that the criminal be scourged before being put to death; the accused also had to carry either the entire cross or, more commonly, the crossbeam from the place of scourging to the place of execution. The practice was abolished in 337 by Constantine the Great out of respect for Jesus Christ, who died on the cross. The crucifixion of Christ between two thieves is recorded in the New Testament by all four evangelists (see Matthew 27:33-44; Mark 15:22-32; Luke 23:33-43; John 19:17-30). The significance of the crucifixion has been a subject for theological discussion throughout church history. "Crucifixion," Microsoft(R) Encarta(R) 97 Encyclopedia. (c) 1993-1996 Microsoft Corporation. All rights reserved.
Sources:
Title:The Hol;y Bible" King James version
Title: Popular Names from the Old Testament Publication: http://www.geocities.com/edgarbook/n ames/lists/oldtest.html Note: Joshua is the English form of a Hebrew name, Jehosha. Originally it meant "Jehovah is Generous," "Jehovah is Deliverance," (Salvation); Alternate Original Forms: Yehoshua, Yehoshuah, Yeshua, Hosea, Oshea; Diminutives:; English: Josh; Spanish: Chuchu; Alternates: Jashue, Joshuah, Josue; Arabic: Isa; Aramaic: Jesus; Basque: Jesusa; Dutch: Jozua; Greek: Iesos; Hawaiian: Iesu, Iokoa; Italian: Giosuè; Spanish: Jesús. Religious Figures: Joshua -- He led the Israelites after Moses? death. -- Jesus Christ (circa 6 B.C-circa 30 A.D.) -- Founder of Christianity.
JEHOVAH: LORD in our English Bibles (all capitals). Yahweh is the covenant name of God. Occu rs 6823 times in the OT First use Gen. 2:4 (Jehovah Elohim). From the verb "to be", havah, similar to chavah (to live), "The Self-Existent One," "I AM WHO I AM" or 'I WILL BE WHO I WILL BE" as revealed to Moses at the burning bush, Ex.3. The name of God, too sacred to be uttered, abbreviated ( . . . . ) or written "YHWH" without vowel points. The tetragrammaton. Josh., Judges, Sam., and Kings use Jehovah almost exclusively. The love of God is conditioned upon His moral and spiritual attributes. (Dan. 9:14; Ps. 11:7; Lev. 19:2; Hab. 1:12). Note Deut. 6:4, 5 known to Jews as the Sh'ma uses both Jehovah and Elohim to indicate one God with a plurality of persons. JEHOVAH-JIREH: "The Lord will Provide." Gen. 22:14. From "jireh" ("to see" or "to provide," or to "foresee" as a prophet.) God always provides, adequate when the times come. JEHOVAH-ROPHE: "The Lord Who Heals" Ex. 15:22-26. From "rophe" ("to heal"); implies spiritual, emotional as well as physical healing. (Jer. 30:17, 3:22; Isa. 61:1) God heals body, soul and spirit; all levels of man's being. JEHOVAH-NISSI: "The Lord Our Banner." Ex. 1:15. God on the battlefield, from word which means "to glisten," "to lift up," See Psa. 4:6. JEHOVAH-M'KADDESH: "The Lord Who Sanctifies" Lev. 20:8. "To make whole, set apart for holiness." JEHOVAH-SHALOM: "The Lord Our Peace" Judges 6:24. "Shalom" translated "peace" 170 times means "whole," "finished," "fulfilled," "perfected." Related to "well," welfare." Deut. 27:6; Dan. 5:26; I Kings 9:25 8:61; Gen. 15:16; Ex. 21:34, 22:5, 6; Lev. 7:11-21. Shalom means that kind of peace that results from being a whole person in right relationship to God and to one's fellow man. SHEPHERD Psa. 23, 79:13, 95:7, 80:1, 100:3; Gen. 49:24; Isa. 40:11. JUDGE: Psa. 7:18, 96:13. JEHOVAH ELOHIM: "LORD God" Gen. 2:4; Judges 5:3; Isa. 17:6; Zeph. 2:9; Psa. 59:5, etc. JEHOVAH-TSIDKENU: "The Lord Our Righteousness" Jer. 23:5, 6, 33:16. From "tsidek" (straight, stiff, balanced - as on scales - full weight, justice, right, righteous, declared innocent.) The God Who is our righteousness. JEHOVAH-ROHI: "The Lord Our Shepherd" Psa. 23, from "ro'eh" (to pasture). JEHOVAH-SHAMMAH: "The Lord is There" (Ezek. 48:35). JEHOVAH-SABAOTH: "The Lord of Hosts" The commander of the angelic host and the armies of God. Isa. 1:24; Psa. 46:7, 11; 2 Kings 3:9-12; Jer. 11:20 (NT: Rom. 9:29; James 5:24, Rev. 19: 11-16) (http://www.ldolphin.org/Names.html)
Title: Web sites The Names of God by Lambert Dolphin (http://www.ldolphin.org/Names.html) JE SUS: Derived from the Hebrew "Joshua" (Y'shua) or "Je-Hoshua" meaning JEHOVAH IS SALVATION. CHRIST: is equivalent to the Hebrew 'Messiah' (Meshiach), "The Anointed One." Other NT Titles for Jesus: Shepherd of the Sheep; Master; King of kings; Lord of lords; Bishop and Guardian of our Souls; Daystar, Deliverer, Advocate, Second Adam, Ancient of Days, Branch, Chief Cornerstone, Immanuel, First Born, Head of the Body, Physician, Rock, Root of Jesse, Stone, Potentate; Chief Apostle; Great High Priest; Pioneer and Perfecter of our Faith (or Author and Finisher); Lamb of God; Lamb Slain before the Foundation of the World; Lord God Almighty.
Title: LDS Bible Dictionary BD JESUS (2) The name given by Joseph to the Savior of the worl d at his circumcision (Matt. 1: 25; Luke 2: 21), in accordance with the direction of the angel Gabriel (Luke 1: 31; cf. Matt. 1: 21). The name was not an uncommon one among the Jews; see above. An outline of the chief events of his earthly life will be found in the Harmony printed under Gospels. A list of references bearing on the doctrine of his person is given under the heading Christ. BD COMFORTER See Also Holy Spirit Two Comforters are spoken of. (2) The Second Comforter is the Lord Jesus Christ himself. ?When any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him? (D&C 88: 3-4; D&C 130: 3; HC 3: 381). BD MESSIAH An Aramaic word meaning the anointed. It occurs only in Dan. 9: 25-26 and John 1: 41; John 4: 25 (Messias). Used as the title of an office, it denotes the King and Deliverer whose coming the Jews were eagerly expecting. In the N.T. the deliverer is called the Christ, which is the Greek equivalent of Messiah, and Jesus the Messiah is called Jesus the Christ, Jesus Christ, or Christ Jesus. Throughout the Apocrypha there is no reference to the hope of the Messiah, though during the century before the birth of Christ the hope was steadily reviving. But many Jews, as we learn from the Gospels, were looking only for a deliverer from the Roman power and for greater national prosperity; so when the Messiah came, the nation as a whole rejected him. Only the faithful were able to see in Jesus of Nazareth the true Suffering Servant of Isa. 53, as well as the true Prophet, Priest, and King of Israel (Matt. 16: 16; Luke 24: 21, 26, 27; John 4: 25-26; Acts 3: 18; Acts 8: 32-35; Acts 17: 3; Acts 26: 23). BD CHRIST The Anointed (Gk.) or Messiah (Heb.). See Also Anointed One; Christ, Names of; Jesus Jesus, who is called Christ, is the firstborn of the Father in the spirit and the Only Begotten of the Father in the flesh. He is Jehovah, and was foreordained to his great calling in the Grand Councils before the world was. He was born of Mary at Bethlehem, lived a sinless life, and wrought out a perfect atonement for all mankind by the shedding of his blood and his death on the cross. He rose from the grave and brought to pass the bodily resurrection of every living thing and the salvation and exaltation of the faithful. He is the greatest Being to be born on this earth - the perfect example - and all religious things should be done in his name. He is Lord of lords, King of kings, the Creator, the Savior, the God of the whole earth, the Captain of our salvation, the Bright and Morning Star. He is in all things, above all things, through all things, and round about all things; he is Alpha and Omega, the first and the last; his name is above every name, and is the only name under heaven by which we can be saved. He will come again in power and glory to dwell on the earth, and will stand as Judge of all mankind at the last day. BD CHRIST, NAMES OF Names, Titles, and Concepts of the Lord Jesus in the O.T. Seed of the woman, Gen. 3: 15. The Prophet, Deut. 18: 15-16. Emmanuel, Isa. 7: 14; Isa. 8: 8; cf. Matt. 1: 23. Wonderful, Counsellor, Mighty God, Isa. 9: 6. Everlasting Father, Isa. 9: 6. Prince of Peace,Isa. 9: 6. Stem of Jesse, Isa. 11: 1 (see D&C 113: 1). Mighty One of Jacob, Isa. 60: 16. Servant of the Lord, or of Jehovah, Isa. 42: 1-7; Isa. 52: 13-15; Zech. 3: 8. The Lord our Righteousness, Jer. 23: 6; Jer. 33: 16; Mal. 4: 2. The Messiah, Dan. 9: 25. The Messenger of the covenant, Mal. 3: 1. Redeemer, Job 19: 25; Isa. 59: 20; Isa. 60: 16. Holy One, Ps. 16: 10. Holy One of Israel, Isa. 1: 4. Blessed of God, Ps. 45: 2. Names, Titles, and Concepts of Christ of Jesus in the Gospels and Acts The son of David, the son of Abraham, Matt. 1: 1. Son of David, Matt. 9: 27; Matt. 12: 23; Matt. 15: 22; Matt. 20: 30-31; Matt. 21: 9, 15; Mark 10: 47-48; Mark 12: 35; Luke 18: 38-39; Luke 20: 41. The son of Mary, Mark 6: 3. Joseph?s son, Luke 4: 22; John 1: 45; John 6: 42. The carpenter?s son, Matt. 13: 55. The carpenter, Mark 6: 3. Jesus of Galilee, Matt. 26: 69. Jesus of Nazareth, Matt. 26: 71; Mark 1: 24; Mark 10: 47; Mark 14: 67; Mark 16: 6; Luke 4: 34; Luke 18: 37; Luke 24: 19; John 1: 45; John 18: 5, 7; John 19: 19; Acts 2: 22; Acts 3: 6; Acts 4: 10; Acts 6: 14; Acts 10: 38; Acts 22: 8; Acts 26: 9. A Nazarene, Matt. 2: 23. The beloved Son of God, Matt. 3: 17; Matt. 17: 5; Mark 9: 7; Luke 3: 22. The Son of the living God, Matt. 16: 16. Son of the most high God, Mark 5: 7. The Son of the Blessed, Mark 14: 61. Son of the Highest, Luke 1: 32. God?s holy child Jesus, Acts 4: 27,30. Only begotten of the Father, John 1: 14,18. One with the Father, John 10: 30. The Lord?s Christ, Luke 2: 26. The Christ of God, Luke 9: 20. The chosen of God, Luke 23: 35. The Messias, John 1: 41; John 4: 25. God?s anointed, Acts 4: 27. The Lamb of God, John 1: 29, 36. A teacher come from God, John 3: 2. He that cometh in the name of the Lord, Luke 19: 38; John 12: 13. Meek and lowly, Matt. 12: 19. The prophet of Nazareth, Matt. 21: 11. A prophet, John 4: 19; John 9: 17. The prophet, John 7: 40. King of the Jews, Matt. 2: 2; Matt. 27: 11, 37; Mark 15: 9, 12, 18, 26; Luke 23: 3, 38; John 18: 33, 39; John 19: 3, 14-15, 19 ,21. Governor that shall rule Israel, Matt. 2: 6. King of Israel, Matt. 27: 42; Mark 15: 32; John 1: 49; John 12: 13. King of Sion, Matt. 21: 5; John 12: 15. Emmanuel, Matt. 1: 23. The consolation of Israel, Luke 2: 25. Savior of Israel, Acts 13: 23. Savior, Matt. 1: 21; Luke 2: 11; Acts 5: 31; Acts 13: 23. The Savior of the world, John 4: 42. The Lord, Matt. 28: 6; Mark 16: 19-20; Luke 2: 11; Luke 22: 61; Luke 24: 3, 3, 4; John 11: 2; John 20: 2, 18, 20, 25; Acts 2: 36: Acts 8: 24-25, 39; Acts 9: 5-6, 10-11, 15, 17, 31, 35, 42; Acts 10: 48; Acts 11: 21, 23; Acts 13: 12, 48-49; Acts 14: 3, 23; Acts 15: 35; Acts 16: 10, 32; Acts 18: 8-9, 25; Acts 20: 19; Acts 21: 20; Acts 22: 10, 16; Acts 23: 11. The Lord Jesus, Luke 24: 3; Acts 7: 59; Acts 8: 16; Acts 9: 29; Acts 11: 17, 20; Acts 15: 11, 26; Acts 16: 31; Acts 19: 5, 10, 13, 17; Acts 20: 21, 24, 35; Acts 21: 13; Acts 28: 31. Lord of all, Acts 10: 36. Lord of the sabbath, Mark 2: 28. Rabbi, John 1: 38,49; John 3: 2, 26; John 6: 25. Rabboni, John 20: 16. The Word, John 1: 1, 14. The Light, John 1: 7-8. The bread of life, John 6: 35, 41, 48. The living bread, John 6: 51. The light of the world, John 8: 12; John 9: 5; John 12: 46. The door of the sheep, John 10: 7, 9. The good shepherd, John 10: 11, 14. The resurrection and the life, John 11: 25. The way, the truth, and the life, John 14: 6. The true vine, John 15: 1. The vine, John 15: 5. The Holy One and the Just, Acts 3: 14. The Just One, Acts 7: 52; Acts 22: 14. The Prince of Life, Acts 3: 15. A prince, Acts 5: 31. Judge of quick and dead, Acts 10: 42. A righteous man (by the centurion), Luke 23: 47. That deceiver (by the Jews), Matt. 27: 63. A sinner (by the Jews), John 9: 24. A Samaritan (by the Jews), John 8: 48. Names, Titles, and Concepts of Christ in the Epistles. A propitiation through faith, Rom. 3: 25; 1 Jn. 2: 2. The end of the law for righteousness, Rom. 10: 4. The deliverer, Rom. 11: 26. Lord both of dead and living, Rom. 14: 9. A minister of the circumcision for the truth of God, Rom. 15: 8. The power of God and the wisdom of God, 1 Cor. 1: 24. Wisdom, righteousness, sanctification, and redemption unto us, 1 Cor. 1: 30. He sanctifieth the people by his blood, Heb. 13: 12. Our passover, 1 Cor. 5: 7. By whom are all things, and we by him, 1 Cor. 8: 6. By whom God made the worlds, Heb. 1: 2. The spiritual rock, 1 Cor. 10: 4. The head of every man, 1 Cor. 11: 3; cf. Eph. 4: 15. Captain of man?s salvation, Heb. 2: 10. Propitiation for the sins of the whole world, 1 Jn. 2: 2; 1 Jn. 4: 10. One body, 1 Cor. 12: 12. The firstfruits of them that slept, 1 Cor. 15: 20, 23. The forerunner, Heb. 6: 20. The Lord from heaven, 1 Cor. 15: 47. Not yea and nay, but in him was yea, 2 Cor. 1: 19. The image of God, 2 Cor. 4: 4. The express image of God?s person, Heb. 1: 3. The only wise God our Savior, Jude 1: 25. Who knew no sin, 2 Cor. 5: 21; Heb. 4: 15. Separate from sinners, Heb. 7: 26; did no sin, 1 Pet. 2: 22. Blessed for evermore, 2 Cor. 11: 31. Consecrated for evermore, Heb. 7: 28. Who gave himself for our sins, Gal. 1: 4. Suffered for us, 1 Pet. 2: 21. Bare our sins in his own body, 1 Pet. 2: 24; 1 Pet. 3: 18; 1 Pet. 4: 1. The seed of Abraham, Gal. 3: 16; Heb. 2: 16. Of the seed of David, 2 Tim. 2: 8. Made of a woman, made under the law, Gal. 4: 4. Our peace, Eph. 2: 14; the chief cornerstone, Eph. 2: 20. A living stone, disallowed of men, but chosen of God and precious, 1 Pet. 2: 4,7. An offering and sacrifice to God for a sweetsmelling savior, Eph. 5: 2. Foundation of the Church, 1 Cor. 3: 11. The head of the Church, Eph. 5: 23. The Savior of the body, Eph. 5: 23. The Savior, Philip. 3: 20. Our Savior, 1 Tim. 2: 3; 2 Tim. 1: 10; Titus 2: 10, 13; Titus 3: 6. Savior of the world, 1 Jn. 4: 14. The hope of glory, Col. 1: 27. Who sitteth on the right hand of God, Col. 3: 1; Heb. 1: 3; Heb. 10: 12; Heb. 12: 2. Who is passed into the heavens, Heb. 4: 14; Heb. 8: 1; Heb. 9: 24; 1 Pet. 3: 22. Our life, Col. 3: 4. Which delivereth us from the wrath to come, 1 Thes. 1: 10. Who died and rose again, 1 Thes. 4: 14. Who was raised from the dead, 2 Tim. 2: 8. Who came into the world to save sinners. 1 Tim. 1: 15. Who gave himself for us, Titus 2: 14. Tasted death for every man, Heb. 2: 9. The mediator between God and men, 1 Tim. 2: 5. Appears in the presence of God for us, Heb. 9: 24. God manifest in the flesh, 1 Tim. 3: 16. The great God, Titus 2: 13. The brightness of God?s glory, Heb. 1: 3. In whom is salvation, 2 Tim. 2: 5. Appears in the presence of God for us, Heb. 9: 24. God manifest in the flesh, 1 Tim. 3: 16. The great God, Titus 2: 13. The brightness of God?s glory, Heb. 1: 3. In whom is salvation, 2 Tim. 2: 10. Author of eternal salvation, Heb. 5: 9. Hath obtained eternal redemption for us, Heb. 9: 12. Who shall judge the quick and dead, 2 Tim. 4: 1. Is ready to judge the quick and the dead, 1 Pet. 4: 5. The righteous judge, 2 Tim. 4: 8. Heir of all things, Heb. 1: 2. Upholding all things by the word of his power, Heb. 1: 3. By himself purged our sins, Heb. 1: 3. Put away sin by the sacrifice of himself, Heb. 9: 26. His blood cleanseth from all sin, 1 Jn. 1: 7. Better than the angels, Heb. 1: 4. Made lower than the angels for the suffering of death, Heb. 2: 7, 9. The first begotten, Heb. 1: 6. Crowned with glory and honour, Heb. 2: 9. Made higher than the heavens, Heb. 7: 26. A merciful and faithful high priest, Heb. 2: 17. Apostle and high priest of our profession, Heb. 3: 1; Heb. 4: 14; Heb. 10: 21. Able to succor them that are tempted, Heb. 2: 18. Worthy of more glory than Moses, Heb. 3: 3. Tempted in all points as we are, Heb. 4: 15. A priest for ever after the order of Melchisedec, Heb. 5: 6; Heb. 6: 20. Hath an unchangeable priesthood, Heb. 7: 24. Learned obedience by the things which he suffered, Heb. 5: 8. Surety of a better testament, Heb. 7: 22. Mediator of a better covenant, Heb. 8: 6; Heb. 12: 24. Mediator of the new testament, Heb. 9: 15. Able to save to the uttermost, Heb. 7: 25. Ever liveth to make intercession, Heb. 7: 25. Holy, harmless, undefiled, Heb. 7: 26. A minister of the sanctuary and of the true tabernacle, Heb. 8: 2. A high priest of good things to come Heb. 9: 11. Offered himself without spot, Heb. 9: 14. A lamb without blemish and without spot, 1 Pet. 1: 19. Shall appear the second time without sin unto salvation, Heb. 9: 23. He hath perfected forever them that are sanctified, Heb. 10: 14. He hath consecrated a new and living way, Heb. 10: 20. The author and finisher of our faith, Heb. 12: 2. The same yesterday, today, and forever, Heb. 13: 8. Suffered without the gate, Heb. 13: 12. The great shepherd of the sheep, Heb. 13: 20; 1 Pet. 5: 4. The shepherd and bishop of souls, 1 Pet. 2: 25. The Lord of glory, James 2: 1. Angels, authorities, and powers being made subject to him, 1 Pet. 3: 22. Left us an example, 1 Pet. 2: 21. The word of life, 1 Jn. 1: 1. Sent that we may live through him, 1 Jn. 4: 9. In him is eternal life, 1 Jn. 5: 11, 20. An advocate (Gk. Paraclete) with the Father, 1 Jn. 2: 1. The propitiation for our sins, 1 Jn. 2: 2; 1 Jn. 4: 10. He that came by water and blood, 1 Jn. 5: 6. Hath given us understanding that we may know him that is true, 1 Jn. 5: 20. Names, Titles, and Concepts of Christ in the Apocalypse. The faithful witness, Rev. 1: 5; Rev. 3: 14. The first begotten of the dead, Rev. 1: 5. He that liveth and was dead, Rev. 1: 18; Rev. 2: 8. The prince of the kings of the earth, Rev. 1: 5. Alpha and Omega, the beginning and the ending, Rev. 1: 8, 11; Rev. 21: 6; Rev. 22: 13. Which is, and which was, and which is to come, Rev. 1: 8; Rev. 4: 8; Rev. 11: 17; Rev. 16: 5. The Almighty, Rev. 1: 8; Rev. 4: 8; Rev. 16: 7. The first and the last, Rev. 1: 17; Rev. 2: 8; Rev. 22: 13. He that is holy, he that is true, he that hath the key of David, Rev. 3: 7. The Amen, Rev. 3: 14. The beginning of the creation of God, Rev. 3: 14. That liveth for ever and ever, Rev. 4: 9. The Lion of the tribe of Judah, Rev. 5: 5. The root of David, Rev. 5: 5. Root and offspring of David, Rev. 22: 16. The Lamb, Rev. 5: 6, 8, 12-13; Rev. 6: 16; Rev. 7: 9, 14, 17; Rev. 12: 11; Rev. 14: 1, 4, 10; Rev. 15: 3; Rev. 17: 14; Rev. 19: 7, 9; Rev. 21: 9, 14, 22, 27; Rev. 22: 1, 3. King of kings, and Lord of lords, Rev. 17: 14; Rev. 19: 16. Faithful and true, Rev. 19: 11. The word of God, Rev. 19: 13. The bright and morning star, Rev. 22: 16. BD SHILOH (2) The name as found in Gen. 49: 10 has been regarded by many biblical scholars as a prophecy of the coming of Messiah. This interpretation is confirmed by JST Gen. 50: 24, and was fulfilled in Jesus Christ?s being literally of the lineage so as to be the heir to the throne of David. ?Shiloh? can be read as a short form for ?He to whom it belongs?; for such a phrase referring to the Messiah, see Ezek. 21: 27. BD RABBONI My Master Title used in addressing Christ (John 20: 16; cf. Alma 18: 13). BD RABBI My Master Jewish title for a teacher, first used in time of Herod the Great; given to Christ (Matt. 26: 25, 49; Mark 9: 5; Mark 11: 21; Mark 14: 45; John 1: 38, 49; John 3: 2, 26; John 4: 31; John 6: 25; John 9: 2; John 11: 8). See also Matt. 23: 7-8. BD NAZARENE Belonging To Nazareth Used of Jesus (Matt. 2: 23). Christians were called the ?sect of the Nazarenes? (Acts 24: 5). BD JEHOVAH The covenant or proper name of the God of Israel. It denotes the ?Unchangeable One,? ?the eternal I AM? (Ex. 6: 3; Ps. 83: 18; Isa. 12: 2; Isa. 26: 4). The original pronunciation of this name has possibly been lost, as the Jews, in reading, never mentioned it, but substituted one of the other names of God, usually Adonai. Probably it was pronounced Jahveh, or Yahveh. In the KJV, the Jewish custom has been followed, and the name is generally denoted by LORD or GOD, printed in small capitals. Jehovah is the premortal Jesus Christ and came to earth being born of Mary (see Mosiah 13: 28; Mosiah 15: 1; 3 Ne. 15: 1-5; D&C 110: 1-10). Although Ex. 6: 3 states that the God of Israel was not known by the name Jehovah before Moses? time, latter-day revelation tells us otherwise (Abr. 1: 16; Abr. 2: 8; cf. JST Ex. 6: 3); see also Gen. 22: 14). BD IMMANUEL God With Us. Also spelled Emmanuel A name-title given in Isa. 7: 14 and Isa. 8: 8 as a sign of God?s deliverance. Alluded to in Micah 5: 2-3. Specifically identified by Matthew (Matt. 1: 18-25) as a prophecy of Jesus? birth into mortality. It signifies that Christ as God will be born into mortality of a virgin and will be among the people to save and redeem them. This prophecy received its fulfillment in Christ. The name appears in latter-day revelation in 2 Ne. 17: 14; 2 Ne. 18: 8; D&C 128: 22. BD SON of GOD It does not appear from the Gospels that our Lord frequently applied this title to himself (but see Matt. 27: 43; Luke 22: 70; John 5: 25; John 9: 35-37; John 10: 36; John 11: 4), though we often find it used by others in speaking to him (e.g., Matt. 14: 33; Matt. 16: 16; Luke 4: 41; John 1: 49; John 11: 27); and of him (Mark 1: 1; John 3: 18; John 20: 31). But there is ample proof that he claimed to be the Son of God in a sense that was true of him and of no one else (e.g., see Matt. 11: 27 [ = Luke 10: 22]; Mark 13: 32). He speaks of himself as Son of God, and of others as sons of God, but there is not a single passage in which the sonship of others is spoken of as being the same thing as his own. So too he speaks of ?my Father? and ?your Father,? but never of ?our Father.? (The Lord?s Prayer is no exception, as it was intended for the disciples? use.) There is a consistency in scripture, ancient and modern, that Jesus Christ is literally the Son of God the Father, being the Only Begotten of the Father in the flesh. See Jacob 4: 5; D&C 20: 21; Moses 6: 52, 54, 57. BD SON of MAN A title of our Lord, found in the Gospels about 80 times, used by him in speaking of himself, but never used by anyone else in speaking of him, though we see from Acts 7: 56 that Christians did apply it to him soon after his ascension. In the O.T. the expression ?son of man? is frequently used to denote simply ?a man? (e.g., Ps. 8: 4; Ps. 80: 17; Num. 23: 19; Job 25: 6). The expression is found 90 times in the book of Ezekiel, where the Lord uses the term for the prophet. The main ideas that probably underlie the title as applied to our Lord are (1) lowliness, humility, and suffering (Matt. 11: 19 = Luke 7: 34; Mark 8: 31; Mark 9: 31; Mark 10: 34; Mark 14: 21); (2) honor and dignity, as head and founder of the kingdom of God, and judge of all men (Mark 2: 10, 28; Matt. 13: 41; Matt. 16: 28; Matt. 19: 28; Matt. 24: 30-31; Matt. 25: 31; Matt. 26: 64); (3) the thought of him as the representative or ideal Man, chosen by our Lord as expressive of his headship over the whole human family. Latter-day revelation confirms the special meaning and sacredness of this phrase when used as a name of the Savior, as in D&C 45: 39; D&C 49: 6, 22; D&C 58: 65; Moses 6: 57. BD SABAOTH Hosts The Lord of Sabaoth was a title of Jehovah; the hosts were the armies of Israel (1 Sam. 17: 45), but also included the angelic armies of heaven (cf. Judg. 5: 20; 2 Kgs. 6: 17; Rom. 9: 29; James 5: 4; see also D&C 87: 7; D&C 88: 2; D&C 95: 7; D&C 98: 2). BD ALPHA First letter of the Greek alphabet, often used in conjunction with Omega, the last letter, and applied as descriptive names of the all-encompassing nature of Christ, being the first and the last, the beginning and the end (Rev. 1: 8, 11; Rev. 21: 6; Rev. 22: 13; 3 Ne. 9: 19; D&C 19: 1; D&C 38: 1; D&C 45: 7). BD OMEGA See Also Alpha The last letter of the Greek alphabet, used to denote Christ, who is the final goal of all creation (Rev. 1: 8, 11; Rev. 21: 6; Rev. 22: 13; 3 Ne. 9: 18; D&C 19: 1; D&C 35: 1; D&C 38: 1; D&C 45: 7; D&C 54: 1; D&C 61: 1; D&C 95: 17; D&C 112: 34; D&C 132: 66). BD ANOINTED ONE Jesus is spoken of as the Christ and the Messiah, which means he is the one anointed of the Father to be his personal representative in all things pertaining to the salvation of mankind. The English word Christ is from a Greek word meaning anointed, and is the equivalent of Messiah, which is from Hebrew and Aramaic term meaning anointed. See Ps. 2: 2; Isa. 61: 1-3; Luke 4: 16-32; Acts 4: 23-30; Acts 10: 38. BD HOLY ONE OF ISRAEL A name for the Savior used 34 times in the Old Testament, most frequently by Isaiah, who cites it 28 times (27 times in the book of Isaiah and once in 2 Kgs. 19: 22). It appears three times in the Psalms (Ps. 71: 22; Ps. 78: 41; Ps. 89: 18), twice in Jeremiah (Jer. 50: 29; Jer. 51: 5), and once in Ezekiel (Ezek. 39: 7). Some references in Isaiah are Isa. 1: 4; Isa. 5: 19; Isa. 12: 6; Isa. 30: 11, 12, 15; Isa. 48: 17; Isa. 60: 14. The term is used frequently in the Book of Mormon, especially in 1 and 2 Nephi. The Holy One of Israel is identified as Christ in 2 Ne. 25: 29. BD LAMB OF GOD A name for the Savior used by John the Baptist and others (John 1: 29). It has reference to Jesus being a sacrifice for the sins of mankind. Cf. 1 Cor. 5: 7; 1 Pet. 1: 19.
Title: Christian Answers Web Bible Encyclopedia Author: Taylor, Paul S., Editor. Publication : http://www.christiananswers.net/dictionary/home.html Adam, a type (a symbol) The apostle Paul speaks of Adam as "the figure of him who was to come." For this reason, our Lord is sometimes called the second Adam. This is described in Romans 5:14-19.
Title: Bible - Modern Language version Media: Book Text: Matthew 1, 16
Title: Bible -- The Guidposts Parallel Bible Author: Originally published as The Layman's Par allel Bible Publication: Zondervan Corporation, Grand Rapids, MI 49506, 1973 Note: Includes compete King James, Modern Language, Living Bible and Revised Standard versions Media: Book Text: Matthew 1, 16
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