What is the significance of the title son of re

Kings erected temples for him, endowing these temples with lands and clergy to serve his cult, and they added sun god chapels to their own memorial temples throughout the country. By the New Kingdom c. But the kings of the 18th dynasty reacted strongly. The decorations of their tombs in the Valley of the Kings in Western Thebes support the supremacy of the sun god, in whom kings merged after death to partake in eternal life. It would take yet more centuries and Roman conquest before the cult of Ra declined.

And yet, even today, in a modern Egypt entranced by its ancient civilization, the tale endures. Reflections of Ra are still heard in folklore as his fiery eye is evoked in popular songs and local expressions.

The word Ra also appears in everything from Hollywood films to video games. Clearly, the resurrection of this greatest ancient God continues as predictably as the sun rising in the east. Tell Edfu. The Bible tells us Jesus was conceived by the power of the Holy Spirit. It was a miraculous, virgin birth. Third, the term Son of God as applied to Jesus is unique. It does not mean he was a child of God, as Christians are when they're adopted into God's family.

Rather, it points out his divinity , meaning he is God. Satan, a fallen angel who knew the true identity of Jesus, used the term as a taunt during the temptation in the wilderness. Jesus often referred to himself as the Son of Man.

Born of a human mother, he was a fully human man but also fully God. His incarnation meant he came to earth and took on human flesh. He was like us in every way except sin. The title Son of Man goes much deeper, though.

Jesus was speaking of the prophecy in Daniel Jews of his day, and especially the religious leaders, would have been familiar with that reference. In addition, Son of Man was a title of the Messiah, the anointed one of God who would free the Jewish people from bondage.

The Messiah had long been expected, but the high priest and others refused to believe Jesus was that person. Long ago the qol YHWH had spoken directly to the prophets on earth, but now the way between heaven and earth is blocked and the prophet yearns that God would rend heavens and come down Is Mark 13 offers neither an expectation of a universal resurrection, nor judgement of all people, both good and evil , nor the anticipation of the horror of the end upon all the inhabitants of the world cf.

Rv , nor of an Antichrist however, cf. Da , In contrast to Jewish apocalypses, this passage contains no description of the punishment or annihilation of enemies contra 2 Th Great importance is rather placed upon the fulfilment of promises found in the Hebrew Bible, which are quoted almost word for word Schweizer However, it is clear from Mark's use of Bible texts that he views the text not as a self-contained entity but a dynamic and open whole Van der Merwe This passage contains no reference to God's military action against foreign rulers as he acts in deliverance of his elect, as is the case in the Hebrew Scriptures' description of the day of YHWH cf.

Ezk ; Dn ; Jl Mark's prophecy focuses solely on the gathering of the elect, with no allusion to judgement against Rome Liew The gathering of the elect represents the fulfilment of the hope of reunion of Israel's scattered tribes referred to in passages such as Isaiah ; and , in the light of Zechariah and Deuteronomy , and perhaps Isaiah Beasley-Murray With his coming on the clouds, it is also not the Son of man who gathers the elect, but the angels that he sends out.

In terms of the Hebrew Scriptures, the elect can be understood to be the dispersed in the restoration diaspora of Israel, a standard prophetic image cf. The quotation is from Daniel 7 and Psalm As in Daniel 7, the Son of man comes with the clouds of heaven, and as in Psalm , the Son of man sits at the right hand of God.

The images of the Son of man condemned to death and the Son of man coming with the clouds of heaven is contrasted to one another and serves to illustrate Jesus' vulnerability and elevatedness. By way of conclusion, the connection between Ezekiel's 'son of man', Daniel's usage of the term, 'one like a son of man', and Mark's 'Son of man' should be recognised while the use of the phrase in 1 Enoch and 4 Ezra may be ignored. Mark utilises the term in a non-titular way to refer to the 'Son of man' in three ways, namely to Jesus' earthly activity, to his passion, and to his second coming.

The first group of texts applies the title to Jesus when he claims to forgive sins and exercise authority over the Sabbath; the second group refers to Jesus' suffering, death, and resurrection; and the eschatological group refers to the end of time to judge. Jesus purposefully contrasts his seeming humanity with what cannot be perceived by others except when his authority to heal and apply Sabbath regulations, are kept in mind.

And his suffering that underlines his humanity and vulnerability stands in contrast to his vindication through the resurrection. In an allusion to Daniel , the Markan Jesus assumes the identity of the One who is given dominion and glory and kingship that all peoples, nations and languages should serve him.

Mark and Daniel share the same context, that is of suffering and vindication, allowing the modern reader to link the Markan 'Son of man' with the Danielic 'one like a son of man'. Jesus applies the term to himself as a representative of humankind in general.

It is also a mode of idiolectical self-reference as used in the three announcements of Jesus' suffering and death. And the Son of man also appears as more of an accuser than a judge, with angels in attendance. Compared with the figure in Daniel 7, the Son of man in Mark is depicted as an eschatological judge or deliverer. The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article.

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Boccaccini ed. De Boer, P. Oudtestamentische Studien, Dequeker, L. DeYoung, J. Elwell ed. Donahue, J. Sacra Pagina. Du Toit, D. Wissenschaftliche Monographien zum Alten und Neuen Testament, Ginsberg, H. Evangelish-Katholischer Kommentar zum Neuen Testament 1. Hardin, L. Barry et al. Hartman, L. Heliso, D. Horsley, R. Hurtado, L. Owen eds. Library of New Testament Studies Jenni, E.

Westermann eds. Kleiber, W. Die Botschaft des Neuen Testaments. Koch, K. LaCocque, A. Studies of personalities of the Old Testament. Larson, E. Leim, J. His name means "he who is above" and "he who is distant". The falcon had been worshipped from earliest times as a cosmic deity whose body represents the heavens and whose eyes represent the sun and the moon.

Horus is depicted as a falcon wearing a crown with a cobra or the Double Crown of Egypt. The hooded cobra uraeus , which the gods and pharaohs wore on their foreheads , symbolizes light and royalty.