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Son(s) of GodAid to Bible Understanding
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injustice, requiring that Jehovah himself now judge ‘in the middle of such gods.’ (Ps. 82:1-6, 8) Since Jehovah applied these terms to those men, Jesus was certainly guilty of no blasphemy in saying, “I am God’s Son.” Whereas the works of those judicial “gods” belied their claim to being “sons of the Most High,” Jesus’ works consistently proved him to be in union, in harmonious accord and relationship, with his Father.—John 10:34-38.
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Son of ManAid to Bible Understanding
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SON OF MAN
In Hebrew this is mainly a translation of the expression ben ʼa·dhamʹ. Rather than referring to the person, Adam, ʼa·dhamʹ is here used generically for “mankind” so that the expression ben ʼa·dhamʹ means, in essence, a son of mankind, a human or earthling son. (Ps. 80:17; 146:3; Jer. 49:18, 33) The phrase is often employed in parallel with other Hebrew terms for “man,” namely, ʼish, meaning a male person (compare Numbers 23:19; Job 35:8; Jeremiah 50:40) and ʼenoshʹ, a mortal man. (Compare Psalm 8:4; Isaiah 51:12; 56:2.) At Psalm 144:3 the “son of mortal man” is ben ʼenoshʹ, while the Aramaic equivalent (bar ʼenashʹ) appears at Daniel 7:13.
In Greek the expression is hui·osʹ tou an·throʹpou, the latter part of the phrase representing the Greek generic word for “man” (anʹthro·pos, from which the English “anthropology” is derived).
In the Hebrew Scriptures the most frequent occurrence of the expression is in the book of Ezekiel, where over ninety times God addresses the prophet as “son of man.” (Ezek. 2:1, 3, 6, 8; and so forth.) The designation as so used apparently serves to emphasize that the prophet is simply an earthling, thus heightening the contrast between the human spokesman and the Source of his message, the Most High God. The same designation is applied to the prophet Daniel at Daniel 8:17.
CHRIST JESUS, THE “SON OF MAN”
In the Gospel accounts the expression is found nearly eighty times, applying in every case to Jesus Christ, being used by him to refer to himself. (Matt. 8:20; 9:6; 10:23; and so forth.) The occurrences outside the Gospel accounts are at Acts 7:56; Hebrews 2:6; and Revelation 1:13; 14:14.
Jesus’ application of this expression to himself clearly showed that God’s Son was now indeed a human, having ‘become flesh’ (John 1:14), having ‘come to be out of a woman’ through his conception and birth to the Jewish virgin Mary. (Gal. 4:4; Luke 1:34-36) Hence he had not simply materialized a human body as angels had previously done (see ANGEL), or ‘incarnated,’ but was actually a ‘son of mankind’ through his human mother.—Compare 1 John 4:2, 3; 2 John 7.
For this reason the apostle Paul could apply the eighth psalm as prophetic of Jesus Christ. In his letter to the Hebrews (2:5-9), Paul quoted the verses reading: “What is mortal man [ʼenohshʹ] that you keep him in mind, and the son of earthling man [ben ʼa·dhamʹ] that you take care of him? You also proceeded to make him a little less than godlike ones [“a little lower than angels,” at Hebrews 2:7], and with glory and splendor you then crowned him. You make him dominate over the works of your hands; everything you have put under his feet.” (Ps. 8:4-6; compare Psalm 144:3.) Paul shows that, to fulfill this prophetic psalm, Jesus indeed was made “a little lower than angels,” becoming actually a mortal “son of earthling man,” that he might die as such and thereby “taste death for every man,” thereafter being crowned with glory and splendor by his Father, who resurrected him.—Heb. 2:8, 9; compare verse 14; Philippians 2:5-9.
The designation “Son of man,” therefore, also serves to identify Jesus Christ as the great Kinsman of mankind, having the ransoming power to redeem them from bondage to sin and death, as well as the great Avenger of blood.—Lev. 25:48, 49; Num. 35:1-29; see AVENGER OF BLOOD; RANSOM; REPURCHASE, REPURCHASER.
Thus, Jesus’ being called the “Son of David” (Matt. 1:1; 9:27) emphasizes his being the heir of the Kingdom covenant to be fulfilled in David’s line; his being called the “Son of man” calls attention to his being of the human race by virtue of his fleshly birth; his being called the “Son of God” stresses his being of divine origin, not descended from the sinner Adam nor inheriting imperfection from him, and as having a fully righteous standing with God.—Matt. 16:13-17.
The “sign of the Son of man”
However, there is evidently another major reason for Jesus’ frequent use of the expression “Son of man” as applying to himself. This is with regard to the fulfillment of the prophecy recorded at Daniel 7:13, 14. In vision, Daniel saw “someone like a son of man” coming with the clouds of the heavens, gaining access to the “Ancient of Days,” and being granted “rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him,” his kingdom being an enduring one.
Because the angelic interpretation of the vision in verses 18, 22, and 27 speaks of “the holy ones of the Supreme One” as taking possession of this kingdom, many commentators have endeavored to show that the “son of man” is here a “corporate personality,” that is, “the saints of God in their corporate aspect . . . regarded collectively as a people,” “the glorified and ideal people of Israel.” This reasoning, however, proves superficial in the light of the Christian Greek Scriptures. It fails to consider that Christ Jesus, God’s anointed King, made a ‘covenant for a kingdom’ with his followers that they might share with him in his kingdom, and that, while they are to rule as kings and priests, it is under his headship and by his grant of authority. (Luke 22:28-30; Rev. 5:9, 10; 20:4-6) Thus, they received ruling authority over the nations only because he has first received such authority from the Sovereign God.—Rev. 2:26, 27; 3:21.
The correct understanding is made more evident by Jesus’ own statements. Regarding the “sign of the Son of man,” he stated that “they will see the Son of man coming on the clouds of heaven with power and great glory.” (Matt. 24:30) This was clearly a reference to Daniel’s prophecy. So, likewise, was his answer to the high priest’s interrogation, saying: “I am [the Christ, the Son of God]; and you persons will see the Son of man sitting at the right hand of power and coming with the clouds of heaven.”—Mark 14:61, 62; Matt. 26:63, 64.
Therefore the prophecy of the coming of the Son of man into the presence of the Ancient of Days, Jehovah God, clearly applies to an individual, the Messiah, Jesus Christ. The evidence is that it was so understood by the Jewish people. Rabbinical writings applied the prophecy to the Messiah. It was doubtless due to wanting some literal fulfillment of this prophecy that the Pharisees and Sadducees asked Jesus to “display to them a sign from heaven.” (Matt. 16:1; Mark 8:11) After Jesus had died as a man and been resurrected to spirit life, Stephen had a vision in which the “heavens opened up” and he saw “the Son of man standing at God’s right hand.” (Acts 7:56) This shows that Jesus Christ, although sacrificing his human nature as a ransom for mankind, rightly retains the Messianic designation of “Son of man” in his heavenly position.
The first part of Jesus’ statement to the high priest about the coming of the Son of man spoke of him as “sitting at the right hand of power.” This is evidently an allusion to the prophetic Psalm 110, Jesus Christ having earlier shown that this psalm applied to him. (Matt. 22:42-45) This psalm, as well as the apostle’s application of it at Hebrews 10:12, 13, reveals that there would be a waiting period for Jesus Christ before his Father would send him forth to “go subduing in the midst of [his] enemies.” It therefore appears that the fulfillment of the prophecy of Daniel 7:13, 14 comes, not at the time of Jesus’ resurrection and ascension to heaven, but at the time of his being authorized by God to take action against all opposers in vigorous expression of his kingly authority. The ‘coming of the Son of man to the Ancient of Days,’ then, apparently corresponds in time with the situation presented at Revelation 12:5-10, when the symbolic man-child is brought forth and caught up to God’s throne, then war breaks out in heaven, and the cry goes up: “Now have come to pass the salvation and the power and the kingdom of our God and the authority of his Christ.”
Further prophetic visions in Revelation (17:12-14; 19:11-21) show the exercise of full regnal power by the Messianic King over “peoples, national groups and languages” (Dan. 7:14) and hence the one “like a son of man” at Revelation 14:14 undoubtedly also represents Jesus Christ, as does the one so described at Revelation 1:13.—Compare Revelation 14:14-20; 19:15; and 1:13-18; see KINGDOM OF GOD (The Kingdom Takes Up Full Power).
As to the ‘Son of man’s coming on the clouds’ and being seen by “every eye” (Matt. 24:30; Rev. 1:7), see CLOUD (Illustrative Usage); EYE; PRESENCE.
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SopaterAid to Bible Understanding
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SOPATER
(Sopʹa·ter).
A Beroean Christian associated with Paul in Greece at the time of Paul’s third missionary journey. Sopater was a son of Pyrrhus and may be the same person as Sosipater in Rome, to whom Paul sent greetings.—Acts 20:2-6; Rom. 16:21.
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SopherethAid to Bible Understanding
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SOPHERETH
(So·pheʹreth) [scribe].
Apparently an ancestor of a family (“the sons of Sophereth”) among the “sons of the servants of Solomon” who returned from the Babylonian exile. (Ezra 2:55; Neh. 7:57) Ezra puts a definite article in front of So·pheʹreth, making it Has·so·pheʹreth, “the scribes.” Some suggest that the sons of Sophereth were a staff of scribes or copyists, as is suggested by the meaning of the name. The meanings of some of the other names in the list might allow for reference to an occupation, while others do not.
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SorcererAid to Bible Understanding
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SORCERER
See MAGIC AND SORCERY.
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Sorek, Torrent Valley ofAid to Bible Understanding
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SOREK, TORRENT VALLEY OF
(Soʹrek) [choice red vine].
Location of the home of Delilah, where Samson was seduced to reveal the secret of his strength, leading to his capture, blinding and imprisonment by the Philistines. (Judg. 16:4-21) The name Sorek seems to be preserved in that of Khirbet Suriq, about sixteen miles (26 kilometers) W of Jerusalem, situated on the N side of the Wadi es-Sarar and opposite the proposed location of Beth-shemesh. A little over three miles (4.8 kilometers) W of Suriq this wadi, joined by others, becomes a broad fertile valley. This particular section of Wadi es-Sarar, cutting across the Shephelah westwardly toward the Mediterranean Sea, is apparently the Biblical valley of Sorek. Much of this region then, as today, was probably suited for vineyards (a possible reason for its name). The Philistine wagon that returned the ark of the covenant to the Israelites evidently followed the torrent valley of Sorek from Ekron on the road to Beth-shemesh. (1 Sam. 5:10; 6:10-12) The Jerusalem-to-Jaffa railroad currently uses this route.
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SorrelAid to Bible Understanding
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SORREL
Any of a number of plants having a sour taste due to the presence of oxalic acid in their juicy leaves and stems. The radical leaves of common sorrel grow in a cluster. Shaped like an arrow at the base, the somewhat oval leaves measure about four inches (10 centimeters) in length. The flower stalks may attain a height of about two feet (.6 meter) or more. Anciently, the Israelites mixed sorrel with the fodder for their cattle and asses.—Isa. 30:24.
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SosipaterAid to Bible Understanding
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SOSIPATER
(So·sipʹa·ter) [saving one’s father].
A companion of Paul when in Corinth, whom the apostle described as ‘my relative,’ and whose greetings are sent from Corinth in Paul’s letter to the Romans. (Rom. 16:21) He is possibly the same person as Sopater, mentioned at Acts 20:4 as associated with Paul in Greece.
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SosthenesAid to Bible Understanding
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SOSTHENES
(Sosʹthe·nes).
The presiding officer of the Corinthian synagogue during Paul’s visit in Corinth; possibly the successor of Crispus, who became a Christian. When Proconsul Gallio declined to hear the Jews’ charges against Paul’s religious teaching, the crowd took Sosthenes and beat him. Certain manuscripts say the crowd was composed of anti-Jewish “Greeks”; others read “Jews.” Both, however, are interpolations, since the three oldest manuscripts do not tell us which partisan group attacked Sosthenes.—Acts 18:8, 12-17.
It is possible that this bad experience suffered by Sosthenes led to his conversion to Christianity and later association with Paul at Ephesus, for in the salutations at the outset of his first letter to the Corinthians Paul includes those of a certain Sosthenes (a not-too-common Greek name), speaking of him as “our brother.”—1 Cor. 1:1.
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SotaiAid to Bible Understanding
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SOTAI
(Soʹtai) [from verb meaning “fall away”].
One of Solomon’s servants whose offspring returned to Jerusalem with Zerubbabel in 537 B.C.E.—Ezra 2:55; Neh. 7:57.
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SoulAid to Bible Understanding
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SOUL
To understand the meaning of the Biblical terms generally rendered “soul” it is necessary to set aside many, perhaps most, of the meanings attributed to the English word and allow the original-language terms (Heb., neʹphesh [נֶפֶשׁ]; Gr., psy·kheʹ [ψυχή]) as used in the Scriptures to supply the meaning. This is because the connotations that the English “soul” commonly carries in the minds of most persons are not in agreement with the meaning of the Hebrew and Greek words as used by the inspired Bible writers.
This fact has steadily gained wider acknowledgment. Back in 1897, in the Journal of Biblical Literature (Vol. XVI, p. 30), Professor C. A. Briggs, as a result of detailed analysis of the use of neʹphesh, observed: “Soul in English usage at the present time conveys usually a very different meaning from נפש [neʹphesh] in Hebrew, and it is easy for the incautious reader to misinterpret.”
More recently, when the Jewish Publication Society of America issued a new translation of the Torah or first five books of the Bible, the editor-in-chief, Dr. H. M. Orlinsky of Hebrew Union College, stated (New York Times, October 12, 1962) that the word “soul” had been virtually eliminated from this translation because, “the Hebrew word in question here is ‘Nefesh.’” He added that: “Other translators have interpreted it to mean ‘soul,’ which is completely inaccurate. The Bible does not say we have a soul. ‘Nefesh’ is the person himself, his need for food, the very blood in his veins, his being.”
The difficulty lies in the fact that the meanings popularly attached to the English word “soul” stem primarily, not from the Hebrew or Christian Greek Scriptures, but from ancient Greek philosophy, actually pagan religious thought. Greek philosopher Plato, for example, quotes Socrates as saying: “The soul [at death] . . . departs to the invisible world—to the divine and immortal and rational: thither arriving, she lives in bliss and is released from the error and folly of men . . . and forever dwells . . . in company with the gods.”—Phaedo, Vol. 2, pp. 73, 103.
In direct contrast with the Greek teaching of the psy·kheʹ (“soul”) as being immaterial, intangible, invisible and immortal, the Scriptures show that both psy·kheʹ and neʹphesh, as used with reference to earthly creatures, refer to that which is material, tangible, visible and mortal.
The New Catholic Encyclopedia (1967, Vol. 13, p. 467)
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