G5207 υἱός (huiós)

υἱός, υἱοῦ, ὁ, from Homer down, the Sept. for αΕΜο and Chaldean αΗΜψ, a son (male offspring); 1. properly, a. rarely of the young of animals: Mat_21:5 (Psa_28:1 (); Sir_38:25); generally of the offspring of men, and in the restricted sense, male issue (one begotten by a father and born of a mother): Mat_10:37; Luk_1:13; ( L T Tr WH); Act_7:29; Gal_4:22, etc.; ὁ υἱός τίνος, Mat_7:9; Mar_9:17; Luk_3:2; Joh_1:42(), and very often, as in Greek writings, υἱός is often to be supplied by the reader (Winer's Grammar, § 30, 3, p. 593 (551)): as τόν τοῦ Ζεβεδαίου, Mat_4:21; Mar_1:19. plural υἱοί τίνος, Mat_20:20; Luk_5:10; Joh_4:12; Act_2:17; Heb_11:21, etc. with the addition of an adjective, as πρωτότοκος, Mat_1:25 (R G); Luk_2:7; μονογενής, Luk_7:12. οἱ υἱοί, genuine sons, are distinguished from οἱ νόθοι in Heb_12:8. equivalent to τέκνον with ἄρσην added, a man child (Buttmann, 80 (70)), Rev_12:5; of one (actually or to be) regarded as a son, although properly not one, Joh_19:26; Act_7:21; Heb_11:24; in kindly address, Heb_12:5 from Pro_3:11 (see τέκνον, a.β.). b. in a wider sense (like θυγάτηρ, τέκνον), a descendant, one of the posterity of anyone: τίνος, Mat_1:20; ὁ υἱός Δαυίδ, of the Messiah, Mat_22:42; Mat_22:45; Mar_12:35; Mar_12:37; Luk_20:41; Luk_20:44; of Jesus the Messiah, Mat_9:27; Mat_12:23; Mat_15:22; Mat_20:30; Mat_21:9; Mat_21:15; Mar_10:47; Luk_18:38 f plural υἱοί τίνος, Mat_23:31; Heb_7:5; υἱοί Ἰσραήλ, Israelites (the children of Israel), Mat_27:9; Act_9:15; Act_10:36; 2Co_3:7; 2Co_3:13; Heb_11:21; Rev_2:14; Rev_7:4; Rev_21:12 (see Ἰσραήλ); υἱοί Ἀβραάμ, sons of Abraham, is tropically applied to those who by their faith in Christ are akin to Abraham, Gal_3:7. 2. tropically and according to the Hebrew mode of speech (Winer's Grammar, 33 (32)), υἱός with the genitive of a person is used of one who depends on another or is his follower: οἱ υἱοί of teachers, equivalent to pupils (see τέκνον, b. β. (cf. Irenaeus haer. 4, 41, 2 qui enim ab aliquo edoctus est, verbo filius docentis dicitur, et ille eius pater)), Mat_12:27; Luk_11:19; τοῦ πονηροῦ, who in thought and action are prompted by the evil one and obey him, Mat_13:38; υἱός διαβόλου, Act_13:10; with the genitive of a thing, one who is connected with or belongs to a thing by any kind of close relationship (Winers Grammar, § 34, 3 N. 2; Buttmann, § 132, 10): υἱοί τοῦ νυμφῶνος (see νυμφών), Mat_9:15; Mar_2:19; Luk_5:34 (τῆς ἄκρας, the garrison of the citadel, 1Ma_4:2; in Ossian 'a son of the hill' i. e. 'a hunter', 'a son of the sea' i. e. 'a sailor'; cf. Jen. Lit. Zeit. for 1836 No. 58, p. 462f); τοῦ αἰῶνος τούτου, those whose character belongs to this age (is 'worldly'), Luk_16:8; Luk_20:34; τῆς ἀπειθείας, i. e. ἀπειθεῖς, Eph_2:2; Eph_5:6; Col_3:6 (here T Tr WH omit; L brackets the clause) (ἀνομίας, Psalm 88:23 (); τῆς ὑπερηφανίας, 1Ma_2:47); βροντῆς, who resemble thunder, thundering (see Βοανεργές), Mar_3:17; τοῦ φωτός, instructed in evangelical truth and devotedly obedient to it, Luk_16:8; Joh_12:36; with καί τῆς ἡμέρας added, 1Th_5:5; τῆς ἀναστάσεως, sharers in the resurrection, Luk_20:36; παρακλήσεως, Act_4:36; one to whom anything belongs: as υἱοί τῶν προφητῶν καί τῆς διαθήκης, those to whom the prophetic and covenant promises belong, Act_3:25; for whom a thing is destined, as υἱοί τῆς βασιλείας, Mat_8:12; Mat_13:38; τῆς ἀπωλείας, Joh_17:12; 2Th_2:3; one who is worthy of a thing, as γηννης, Mat_23:15; εἰρήνης, Luk_10:6 (θανάτου, 1Sa_20:31; 2Sa_12:5; δΗλΜεϊ αΔΜο, the Sept. ἄξιος πληγῶν, Deu_25:2). (Synonym: see τέκνον.) STRONGS NT 5207a: υἱός τοῦ ἀνθρώπουυἱός τοῦ ἀνθρώπου, the Sept. for ΰΘγΘν αΖΜο, Chaldean ΰΒπΘωΡ αΗΜψ, son of man; it is: 1. properly, a periphrasis for 'man' especially common in the poetic books of the O. T., and usually carrying with it a suggestion of weakness and mortality: Num_23:19; Job_16:21; Job_25:6; Psa_8:5; Isa_51:12; Sir_17:30 (25), etc.; often in Ezekiel, where God addresses the prophet by this name, as Eze_2:1; Eze_2:3; Eze_3:1 (Eze_2:10), etc.; plural δΘΰΘγΘν αΐΜπΕι (because ΰΘγΘν lacks the plural), υἱοί τῶν ἀνθρώπων, Gen_11:5; 1Sa_26:19; Psa_10:4 (); Pro_8:31, etc. So in the N. T.: Mar_3:28; Eph_3:5, (Wis_9:6); singular ὅμοιος υἱῷ ἀνθρώπου (like unto a son of man), of Christ in the apocalyptic vision, Rev_1:13 (here υἱόν T WH text); (υἱόν T WH) (after Dan_7:13). 2. In Daniel 7:13 f, cf. 18 , 22 , 27 , the appellation son of man (ΰΑπΘωΡ αΗΜψ) symbolically denotes the fifth kingdom, universal and Messianic; and by this term its humanity is indicated in contrast with the barbarity and ferocity of the four preceding kingdoms (the Babylonian, the Median, the Persian, the Macedonian) typified under the form of beasts (verse 2ff). But in the Book of Enoch (written toward the close of the 2nd century before Christ (but cf. B. D. (especially American edition); Lipsius in Dict. of Chris. Biog. under the word; Dillmann in Herzog (2nd edition, vol. 12, p. 350f); Schodde, Book of Enoch, p. 20ff)) the name 'son of man' is employed to designate the person of the Messiah: 46, 2f; 48, 2; 62, 7, 9, 14; 63, 11; 69, 26f; 70, 1; 71, 17. (The chapters in which the name occurs are the work, if not of the first author of the book (as Ewald and Dillmann think (but see B. D. American edition, p. 740{b} ; and Herzog as above, p. 351)), at least of a Jewish writer (cf. Schürer, Neutest. Zeitgesch. § 32 V. 2, p. 626), certainly not (as Hilgenfeld, Volkmar, Keim, and others imagine) of a Christian interpolator.) In the language of the Jews in Joh_12:34 the titles Χριστός and υἱός τοῦ ἀνθρώπου are used as synonyms. 3. The title ὁ υἱός τοῦ ἀνθρώπου, the Son of Man, is used by Jesus of himself (speaking in the third person) in Mat_8:20; Mat_9:6; Mat_10:23; Mat_11:19; Mat_12:8; Mat_12:32; Mat_12:40; Mat_13:37; Mat_13:41; Mat_16:13; Mat_16:27; Mat_17:9; Mat_17:12; Mat_17:22; Mat_18:11 Rec.; (twice); Rec., ; ; Mar_2:10; Mar_2:28; Mar_8:31; Mar_8:38; Mar_9:9; Mar_9:12; Mar_9:31; Mar_10:33; Mar_10:45; Mar_13:26; Mar_14:21; Mar_14:41; Mar_14:62; Luk_5:24; Luk_6:5; Luk_6:22; Luk_7:34; Luk_9:22; Luk_9:26; Luk_9:44; Luk_9:56 Rec., ; ; Joh_1:51 (); (once without the article, Joh_5:27), doubtless in order that (by recalling Dan_7:13 f not, as some suppose, Psa_8:5) he might thus intimate his Messiahship (as is plain from such passages as ψεσθε τοῦ υἱοῦ τοῦ ἀνθρώπου ... ἐρχόμενον ἐπί τῶν νεφελῶν τοῦ οὐρανοῦ, Mat_26:64; Mar_14:62, cf. Dan_7:13; τόν υἱόν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλεία αὐτοῦ, Mat_16:28; ὅταν καθίσῃ ὁ υἱός τοῦ ἀνθρώπου ἐπί θρόνου δόξης αὐτοῦ, Mat_19:28); and also (as appears to be the case at least from Mar_2:28, where ὁ υἱός τοῦ ἀνθρώπου stands in emphatic antithesis to the repeated ὁ ἄνθρωπος preceding), that he might designate himself as the head of the human race, the man κατ' ἐξοχήν, the one who both furnished the pattern of the perfect man and acted on behalf of all mankind. Christ seems to have preferred this to the other Messianic titles, because by its lowliness it was least suited to foster the expectation of an earthly Messiah in royal splendor. There are no traces of the application of the name to Jesus in the apostolic age except in the speech of Stephen, Act_7:56, and that of James, the brother of Jesus, in a fragment from Hegesippus given in Eus. h. e. 2, 23 (25), 13, each being a reminiscence of the words of Jesus in Mat_26:64 (to which may be added, from the apostolic fathers, Ignatius ad Ephes. 20, 2 [ET] ἐν Ἰησοῦ Χριστῷ τῷ κατά σάρκα ἐκ γενοῦ Δαυίδ, τῷ υἱῷ ἀνθρώπου καί υἱῷ Θεοῦ). This disuse was owing no doubt to the fact that the term did not seem to be quite congruous with the divine nature and celestial majesty of Christ; hence, in the Epistle of Barnabas 12, 10 [ET] we read, Ἰησοῦς οὐχ υἱός ἀνθρώπου (i. e. like Joshua)), ἀλλ' υἱός τοῦ Θεοῦ (cf. Harnack's note on the passage). On this title, see especially Holtzmann in Hilgenfeld's Zeitschr. für wissenschaftl. Theol., 1865, p. 212ff; Keim, ii, p. 63ff. ((English translation, vol. iii., p. 79ff); Immer, Theol. d. N. T., p. 105ff; Westcott's Commentary on John, p. 33f; and other references in Meyer on Mat_8:20; B. D. American edition, under the word ). STRONGS NT 5207b: υἱός τοῦ Θεοῦυἱός τοῦ Θεοῦ son of God; 1. in a physical sense, in various applications: originating by direct creation, not begotten by man as the first man Adam, Luk_3:38; Jesus, begotten of the Holy Ghost without the intervention of a human father, Luk_1:35; in a heathen sense, as uttered by the Roman centurion of Jesus, a 'demigod' or 'hero', Mat_27:54; Mar_15:39. 2. in a metaphysical sense, in various applications: plural, of men, who although the issue of human parents yet could not come into being without the volition of God, the primary author of all things, Heb_2:10, cf. vss. 11, 13; of men as partaking of immortal life after the resurrection, and thus becoming more closely related to God, Luk_20:36; of angels, as beings superior to men, and more closely akin to God, Deu_32:43; for ΰΑμΙδΔιν αΐΜπΕι in the Sept. of Gen_6:2; Gen_6:4; Psa_28:1 (); Psa_88:7 () (a phrase which in Job_1:6; Job_2:1; Job_38:7 is translated ἄγγελοι Θεοῦ); in the highest sense Jesus Christ is called ὁ υἱός τοῦ Θεοῦ as of a nature superhuman and closest to God: Rom_1:4; Rom_8:3; Gal_4:4; and especially in the Epistle to the Hebrews, Heb_1:2(1),; . (Cf. B. D. under the word , and references in American edition) 3. in a theocratic sense: of kings and magistrates, as vicegerents of God the supreme ruler, 2Sa_7:14; Psa_2:7; υἱοί ὑψιτου, Psa_81:6 (); πρωτότοκος (namely, τοῦ Θεοῦ), of the king of Israel, Psalm 88:28 (). In accordance with Psa_2:7 and 2Sa_7:14, the Jews called the Messiah ὁ υἱός τοῦ Θεοῦ pre-eminently, as the supreme representative of God, and equipped for his Office with the fullness of the Holy Spirit, i. e. endued with divine power beyond any of the sons of men, Enoch 105, 2. In the N. T. it is used of Jesus in the utterances of the devil, Mat_4:3; Mat_4:6; Luk_4:3; Luk_4:9; in passages where Jesus is addressed by this title by others, Mat_8:29; Mat_14:33; Mat_27:40; Mat_27:43; Mar_3:11; Mar_5:7; Luk_4:41; Luk_8:28; Luk_22:70; Joh_19:7; Act_8:37 Rec.; ; υἱός τοῦ ὑψίστου, Luk_1:32; in the language of Jesus concerning himself, Mat_28:19; Joh_9:35; Joh_10:36, cf. Mat_21:37; Mar_12:6; besides, in Rev_2:18; ὁ υἱός τοῦ Θεοῦ (ὁ) βασιλεύς τοῦ Ἰσραήλ, Joh_1:49 (50); ὁ Χριστός ὁ υἱός τοῦ Θεοῦ, Mat_26:63; Joh_11:27; Ἰησοῦς Χριστός υἱός τοῦ (L Tr WH margin omit τοῦ) Θεοῦ Mar_1:1 (here T WH text omit (see WH's Appendix, p. 23)); ὁ Χριστός ὁ υἱός τοῦ εὐλογητοῦ, Mar_14:61; with the added ethical idea of one who enjoys intimate contact with God: ὁ Χριστός ὁ υἱός τοῦ Θεοῦ ζῶντος, Mat_16:16, and Rec. in Joh_6:69. in the solemn utterances of God concerning Jesus: ὁ υἱός μου ὁ ἀγαπητός, Mat_3:17; Mat_17:5; Mar_1:11; Mar_9:7; Luk_3:22; Luk_9:35 (R G L text); 2Pe_1:17, cf. Mat_2:15. 4. in an ethical sense with very, various reference; those whom God esteems as sons, whom he loves, protects and benefits above others: so of the Jews, Deu_14:1; Wis_12:19 ff Wis_18:4; υἱοί καί θυγατέρες τοῦ Θεοῦ, Isa_43:6; Wis_9:7; πρωτότοκος τοῦ Θεοῦ, Exo_4:22; in the N. T. of Christians, Rom_9:26; Rev_21:7; those whose character God, as a loving father, shapes by chastisement, Heb_12:5-8; those who revere God as their father, the pious worshippers of God, Wis_2:13 (here παῖς κυρίου),18; those who in character and life resemble God (Sir_9:10 υἱοί ὑπιστου; (cf. Epictetus dissert. 1, 9, 6)): Mat_5:9; Mat_5:45; υἱοί ὑψίστου, Luk_6:35; υἱοί καί θυγατέρες, spoken of Christians, 2Co_6:18; those who are governed by the Spirit of God, Rom_8:14 (ὅσοι πνεύματι Θεοῦ ἄγονται, οὗτοι υἱοί εἰσί τοῦ Θεοῦ), repose the same calm and joyful trust in God which children do in their parents, Rom_8:14 ff; Gal_3:26; Gal_4:6 f, and hereafter in the blessedness and glory of the life eternal will openly wear this dignity of sons of God, Rom_8:19 (ἀποκάλυψις τόν υἱῶν τοῦ Θεοῦ), cf. 1Jn_3:2 (see τέκνον, b. γ (and references)), preeminently of "Jesus, as enjoying the supreme love of God, united to him in affectionate intimacy, privy to his saving counsels, obedient to the Father's will in all his acts": Mat_11:27; Luk_10:22; Joh_3:35; Joh_5:19 f. In many passages of the writings of John and of Paul, this ethical sense so blends with the metaphysical and the theocratic, that it is often very difficult to decide which of these elements is predominant in a particular case: Joh_1:34; Joh_3:17; Joh_5:21-23; Joh_5:25; Joh_6:40; Joh_8:35; Joh_11:4; Joh_14:13; Joh_17:1; 1Jn_1:3; 1Jn_1:7; 1Jn_2:22-24; 1Jn_3:8; 1Jn_3:23; 1Jn_4:10; 1Jn_4:14; 1Jn_5:5; 1Jn_5:9-13; 1Jn_5:20; 2Jn_1:3; 2Jn_1:9; Rom_1:3; Rom_1:9; Rom_5:10; Rom_8:3; Rom_8:29; Rom_8:32; 1Co_1:9; 1Co_15:28; 2Co_1:19; Gal_1:16; Gal_2:20; Eph_4:13; 1Th_1:10; ὁ υἱός τῆς ἀγάπης αὐτοῦ (i. e. God's), Col_1:13; ὁ Χριστός ὁ υἱός τοῦ Θεοῦ Joh_20:31; ὁ μονογενής υἱός, Joh_1:18 (here Tr WH μονογενής Θεός, L marginal reading ὁ μονογονης Θεοῦ (see μονογενής and references)); Joh_3:18; ὁ υἱός τοῦ Θεοῦ ὁ μονογονης, Joh_3:16; 1Jn_4:9 (see μονογενής). It can hardly be doubted that a reverent regard for the transcendent difference which separates Christ from all those who by his grace are exalted to the dignity of sons of God led John always to call Christians τέκνα τοῦ Θεοῦ, not as Paul does υἱοί and τέκνα τοῦ Θεοῦ indiscriminately; the like reverence moved Luther to translate the plural υἱοί τοῦ Θεοῦ everywhere by Kinder Gottes; (cf., however, τέκνον, b. γ. and references). This appellation is not found in 2 Thessalonians, Philippians, Philemon, the Pastoral Epistles, nor in 1 Peter or in the Epistle of James.

υἱός [page 649] The literal sense of this word, male issue, is too common to require illustration, but for a wider usage (as in the case of πατήρ , μήτηρ , τέκνον ) we may cite such passages as P Giss I. 68 .1 (time of Trajan/Hadrian) Ἄρσις Ἀπολλωνίῳ τῶι υἱῶι̣ χαίρειν , and P Strass I. 2 1 (A.D. 217) διὰ τοῦ υ̣[ἱ ]οῦ μοῦ Αὐρηλίου , where the context makes it clear that it is not a son after the flesh who is intended, and similarly P Oxy IX. 1219 .2 (iii/A.D. with the editor s introduction. Υἱός with the gen. in such expressions as υἱὸς τῆς βασιλείας , υἱὸς τοῦ φωτός , may be illustrated from the inscrr., e.g. PAS ii. 2 (reign of Nero) υἱὸς πόλεως , Magn 167 .5 (time of Vespasian) υἱὸς τῆς πατρίδος , ib . 156 .12 (iv/A.D.) υἱὸς τῆς πόλεως . The usage is naturally regarded as Hebraistic, but, as the above exx. prove, is not un-Greek, and may be explained on what Deissmann ( BS p. 161 ff.) calls the theory of analogical formations. For a definitely spiritual sense of the word, cf. P Lond V.1658 .1 ff. (iv/A.D.) τῷ ἀιμνήτῳ υἱῷ Ἄμ̣[μωνι ] Ἀντώνιος ἐν κ (υρί )ῳ χαίρειν . . . ἀγαπητὲ υἱέ , P Giss I. 103 .2 (iv/A.D.) Ἀπ̣[όλλων ]ι̣ς̣ Στεφάνῳ δι [ακόνῳ ἀγ̣ ] α̣π̣η̣τ̣ῷ υἱῷ [ἐν κ (υρί )ῳ χαίρειν , and P Grenf II. 93 .1 (vi/vii A.D.) ὁ μεγαλοπρεπέστατος ὑμῶν υἱὸς ὁ κόμες ἔγραψέν μοι . It is startling to find the title ὁ υἱὸς τοῦ θεοῦ , round which so many sacred associations have gathered, applied to the Roman Emperors, as in the following reff. to Augustus BGU II. 543 .3 (B.C. 27) ὄμνυμι Καίσαρα Αὐτοκράτορα θεοῦ υἱόν , P Tebt II. 382 .21 (B.C. 30 A.D. 1), P Grenf II. 40 .4 (A.D. 9) ἔτους ἐνάτου καὶ τριακοστοῦ τῆς Καίσαρος κρατήσεως θεοῦ υἱοῦ , the thirty-ninth year of the dominion of Caesar son of god, and IMAe iii. 174 (A.D. 5) Καῖσαρ θεοῦ υἱὸς Σεβαστός , interesting as coming from the Emperor himself. On the significance of the title as referred to Christ, see Deissmann BS , p. 166 f.

υἱός, -οῦ, ὁ, [in LXX very frequently and nearly always for בֵּן, Gen.4:17, al.; for בַּר, Dan LXX TH 7:13, al.; etc. ;], a son; __1. in the ordinary sense: Mat.10:37, Mrk.9:17, Luk.1:13, al. mult.; omitted with the art. of origin (WM, §30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Act.13:22 (LXX); also with genitive anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Act.20:4; with adj., προτότοκος, Luk.2:7; μονογένης, Luk.7:12; opposite to νόθος, Heb.12:8; in a wider sense, of posterity: ὁ υἱ. Δαυΐδ, of the Messiah (cf. Dalman, Words, 316ff.; DCG, ii, 653f.), Mat.22:42, 45 Mrk.12:35, 37 Luk.20:41, 44 al.; υἱοὶ Ἰσραήλ, (cf. υἷες Ἀχαιῶν, Hom., Il., i, 162, al.), Mat.27:9, Act.9:15, al. __2. Metaphorical; __(a) as belonging to, being connected with or having the quality of that which follows (a usage mainly due to translation from a Semitic original; cf. Deiss., BS, 161ff.; Dalman, Words, 115f.; DCG, ii, 652f.): τ. πονεροῦ (διαβόλου), Mat.13:38, Act.13:10; τ. νυμφῶνος (see: νυμφών), Mat.9:15, Mrk.2:19, al.; τ. φωτός (Lft., Notes, 74), Luk.16:8, Jhn.12:36, 1Th.5:5; τ. εἰρεήμης, Luk.10:6; γεέννης, Mat.23:15; τ. ἀπωλείας, Jhn.17:12, 2Th.2:3; τ. αἰῶνος τούτου, Luk.16:8 20:34; τ. ἀπειθειάς, Eph.2:2 5:6; βροντῆς, Mrk.3:17; τ. ἀναστάσεως, Luk.20:36; παρακλήσεως, Act.4:36; τ. προφητῶν κ. τ. διαθήκης, Act.3:25; __(b) υἱὸς τ. θεοῦ (cf. Dalman, Words, 268ff.; Deiss., BS, 166f.; DB, iv, 570 ff.; DCG, ii, 654ff.), of men, as partakers of the Divine nature and of the life to come: Mat.5:9, Luk.20:36, Rom.8:14 9:26, al.; υἱοὶ (κ. θυγατέρες) τ. ὑψίστου, Luk.6:35, 2Co.6:18; in an unique sense of Jesus, Mat.4:3 8:29 28:19, Mrk.3:4, Luk.4:41, Jhn.9:35 11:27, al.; ὁ Χριστὸς ὁ υἱ. τ. θεοῦ ζῶντος (τ. εὐλογητοῦ), Mat.16:16, Mrk.14:61; __(with) (ὁ) υἱὸς τοῦ ἀνθρώπου (in LXX for Heb. בּן אדם, Aram, בּר אנשׁ; cf. Dalman, Words, 234ff.; DB, iv, 579ff.; DCG, ii, 659ff.; Westc., St. John, i, 74ff.; other reff. in Swete, Mk, 2:10), based on the Aram. of Dan.7:13, where the phrase, like the corresponding Heb. (as in Psa.8:5), means a man, one of the species, and indicates the human appearance of the person in question. It is used of the Messiah in Enoch, with 46, §1-4, also in II Est.13:3, 12, al. Our Lord first makes the phrase a title, using the def. art. It seems to combine the ideas of his true humanity and representative character. Exc. in Act.7:56 and (anarth.) Rev.1:13 14:14, it is used of Jesus only by himself: Mat.8:20, Mrk.2:10, Luk.5:24, Jhn.1:52, al. (AS)