Historically, many rulers have assumed titles such as theson of God, theson of a god or theson of heaven.[1]
The term "Son of God" is used in theHebrew Bible as another way to refer to humans who have a special relationship withGod. InExodus, thenation of Israel is called God's firstborn son.[2]Solomon is also called "son of God" (2 Samuel 7:14, 1 Chronicles 28:6).[3][4]Angels, just and pious men, and thekings of Israel are all called "sons of God" (Genesis 6:2-4, Job 1:6, 2:1, 38:7).[5]
In theNew Testament of theChristian Bible, "Son of God" is applied toJesus on many occasions.[5] On two occasions, Jesus is recognized as the Son of God by a voice which speaks from Heaven. Jesus explicitly and implicitly describes himself as the Son of God and he is also described as the Son of God by various individuals who appear in the New Testament.[5][6][7][8] Jesus is called the "Son of God," and followers of Jesus are called, "Christians."[9] As applied to Jesus, the term is a reference to his role asthe Messiah, orChrist, the King chosen by God.[10][11] The contexts and ways in which Jesus' title, Son of God, means something more or something other than the title Messiah remain the subject of ongoing scholarly study and discussion.
The term "Son of God" should not be confused with the term "God the Son" (Greek:Θεός ὁ υἱός), the secondperson of theTrinity inChristian theology. Thedoctrine of the Trinity identifies Jesus as God the Son, identical in essence but distinct in person with regard toGod the Father and God theHoly Spirit (the First and Third Persons of the Trinity).Nontrinitarian Christians accept the application to Jesus of the term "Son of God", which is found in the New Testament.
Throughout history, emperors and rulers ranging from theWestern Zhou dynasty (c. 1000 BC) in China toAlexander the Great (c. 360 BC) to theEmperor of Japan (c. 600 AD) have assumed titles that reflect a filial relationship withdeities.[1][12][13][14]
The title "Son of Heaven" i.e.天子 (from天 meaning sky/heaven/god and子 meaning child) was first used in the Western Zhou dynasty (c. 1000 BC). It is mentioned in theShijing book of songs, and reflected theZhou belief that as Son of Heaven (and as its delegate) theEmperor of China was responsible for the well-being of the whole world by theMandate of Heaven.[12][13] This title may also be translated as "son of God" given that the wordTiān in Chinese may either mean sky or god.[15] TheEmperor of Japan was also called the Son of Heaven (天子tenshi) starting in the early 7th century.[16]
Among theEurasian nomads, there was also a widespread use of "Son of God/Son of Heaven" for instance, in the third century BC, the ruler was called Chanyü[17] and similar titles were used as late as the 13th century by Genghis Khan.[18]
Examples of kings being considered the son of god are found throughout theAncient Near East. Egypt in particular developed a long lasting tradition. Egyptianpharaohs are known to have been referred to as the son of a particular god and their begetting in some cases is even given in sexually explicit detail. Egyptian pharaohs did not have full parity with their divine fathers but rather were subordinate.[19]: 36 Nevertheless, in the first four dynasties, the pharaoh was considered to be the embodiment of a god. Thus, Egypt was ruled by direct theocracy,[20] wherein "God himself is recognized as the head" of the state.[21] During the laterAmarna Period, King Amenhotep IV/Akhenaten redefined the pharaoh's godship. He taught "there was only one god and only one person who now knew the god: Akhenaten himself" and assumed position of the ḥm ntr tpy (first servant of god).[22] He eventually eliminated all representation on his behalf by the priests of Amun as he also eliminated the god Amun, to solely lead worship identifying as the Son of the God he called Father, the latter which he recognized through the aten (sun), the vehicle through which the power of the God manifested to him.[23] Within a few years of his first epiphany and becoming king, King Akhenaten had dropped the priestly title of ḥm ntr tpy, but remained serving as the sole cleric and son of the Father in his rule of the Two Lands.[24] Later still, the closest Egypt came to the Jewish variant of theocracy was during the reign ofHerihor. He took on the role of ruler not as a god but rather as a high-priest and king.[20]
According to the Bible, several kings of Damascus took the titleson of Hadad. From the archaeological recorda stela erected by Bar-Rakib for his father Panammuwa II contains similar language. The son of Panammuwa II a king ofSam'al referred to himself as a son of Rakib.[19]: 26–27 Rakib-El is a god who appears in Phoenician and Aramaic inscriptions.[25] Panammuwa II died unexpectedly while in Damascus.[26] However, his son the king Bar-Rakib was not a native of Damascus but rather the ruler ofSam'al it is unknown if other rules of Sam'al used similar language.
InGreek mythology,Heracles (son ofZeus) and many other figures were considered to be sons of gods through union with mortal women. From around 360 BC onwardsAlexander the Great may have implied he was ademigod by using the title "Son ofAmmon–Zeus".[27]
In 42 BC,Julius Caesar was formally deified as "the divine Julius" (divus Iulius) after hisassassination. His adopted son, Octavian (better known asAugustus, a title given to him 15 years later, in 27 BC) thus became known asdivi Iuli filius (son of the divine Julius) or simplydivi filius (son of the god).[28] As a daring and unprecedented move, Augustus used this title to advance his political position in theSecond Triumvirate, finally overcoming all rivals for power within the Roman state.[28][29]
The word which was applied to Julius Caesar when he was deified wasdivus, not the distinct worddeus. Thus, Augustus called himselfDivi filius, notDei filius.[30] The line between been god and god-like was at times less than clear to the population at large, and Augustus seems to have been aware of the necessity of keeping the ambiguity.[30] As a purely semantic mechanism, and to maintain ambiguity, the court of Augustus sustained the concept that any worship given to an emperor was paid to the "position of emperor" rather than the person of the emperor.[31] However, the subtle semantic distinction was lost outside Rome, where Augustus began to be worshiped as a deity.[32] The inscription DF thus came to be used for Augustus, at times unclear which meaning was intended.[30][32] The assumption of the titleDivi filius by Augustus meshed with a larger campaign by him to exercise the power of his image. Official portraits of Augustus made even towards the end of his life continued to portray him as a handsome youth, implying that miraculously, he never aged. Given that few people had ever seen the emperor, these images sent a distinct message.[33]
Later,Tiberius (emperor from 14 to 37 AD) came to be accepted as the son ofdivus Augustus andHadrian as the son ofdivusTrajan.[28] By the end of the 1st century, the emperorDomitian was being calleddominus et deus (i.e. master and god).[34]
Outside theRoman Empire, the 2nd-centuryKushan KingKanishka I used the titledevaputra meaning "son of God".[35]
In the writings of theBaháʼí Faith, the term "Son of God" is applied to Jesus,[36] but does not indicate a literal physical relationship between Jesus and God.[37] It is symbolic and is used to indicate the very strong spiritual relationship between Jesus and God[36] and the source of his authority.[37]Shoghi Effendi, the head of the Baháʼí Faith in the first half of the 20th century, also noted that the term does not indicate that the station of Jesus is superior to other prophets and messengers that Baháʼís nameManifestation of God, includingBuddha,Muhammad andBaha'u'llah among others.[38] Shoghi Effendi notes that, since all Manifestations of God share the same intimate relationship with God and reflect the same light, the term Sonship can in a sense be attributable to all the Manifestations.[36]
InChristianity, the title "Son of God" refers to the status ofJesus as the divine son ofGod the Father.[39][40] It derives from several uses in the New Testament andearly Christiantheology. The term is used in all fourgospels, theActs of the Apostles, and thePauline andJohannine literature.
Another interpretation stems from the Judaic understanding of the title, which describes all human beings as being Sons of God. In parts of the Old Testament, historical figures like Jacob and Solomon are referred to as Sons of God, referring to their descent fromAdam. Biblical scholars use this title as a way of affirming Jesus' humanity, that he is fully human, but also sent from his father who is God almighty alone as mentioned in John 3:16.
InIslam, Jesus is known asĪsā ibn Maryam (Arabic:عيسى بن مريم,lit. 'Jesus, son of Mary'), and is understood to be aprophet and messenger ofGod (Allah) andal-Masih, the Arabic term forMessiah (Christ), sent to guide thetribe of Israel (banī isrā'īl in Arabic) with a new revelation, theal-Injīl (Arabic for "the gospel").[41][42][43]
Islam rejects any kinship between God and any other being, including a son.[44][45] Thus, rejecting the belief that Jesus is the begotten son of God, God himself[46] or another god.[47] As in Christianity, Islam believes Jesus had no earthly father. In Islam Jesus is believed to be born due to the command of God "be".[48] God ordered[44] the angelJibrīl (Gabriel) to "blow"[49] the soul of Jesus intoMary[50][51] and so she gave birth to Jesus.
Although references to "sons of God", "son of God" and "son of the LORD" are occasionally found in Jewish literature, they never refer to physical descent from God.[52][53] There are two instances where Jewish kings are figuratively referred to as a god.[54]: 150 [55] These terms are often used in the general sense in which the Jewish people were referred to as "children of the LORD your God".[52]
When it was used by therabbis, the term referred to Israel in particular or it referred to human beings in general, it was not used as a reference to theJewish mashiach.[52] In Judaism the termmashiach has a broader meaning and usage and can refer to a wide range of people and objects, not necessarily related to theJewish eschaton.
Gabriel's Revelation, also called the Vision of Gabriel[56] or the Jeselsohn Stone,[57] is a three-foot-tall (one metre)stone tablet with 87 lines ofHebrew text written inink, containing a collection of shortprophecies written in the first person and dated to the late 1st century BC.[58][59] It is a tablet described as a "Dead Sea scroll in stone".[58][60]
The text seems to talk about a messianic figure from Ephraim who broke evil before righteousness[clarification needed] by three days.[61]: 43–44 Later the text talks about a "prince of princes" a leader of Israel who was killed by the evil king and not properly buried.[61]: 44 The evil king was then miraculously defeated.[61]: 45 The text seems to refer to Jeremiah Chapter 31.[61]: 43 The choice of Ephraim as the lineage of the messianic figure described in the text seems to draw on passages in Jeremiah, Zechariah and Hosea. This leader was referred to as a son of God.[61]: 43–44, 48–49
The text seems to be based on a Jewish revolt recorded by Josephus dating from 4 BC.[61]: 45–46 Based on its dating the text seems to refer toSimon of Peraea, one of the three leaders of this revolt.[61]: 47
In some versions ofDeuteronomy theDead Sea Scrolls refer to the sons of God rather than the sons of Israel, probably in reference to angels. TheSeptuagint reads similarly.[54]: 147 [62]
4Q174 is amidrashic text in which God refers to the Davidic messiah as his son.[63]
4Q246 refers to a figure who will be called the son of God and son of the Most High. It is debated if this figure represents the royal messiah, a future evil gentile king or something else.[63][64]
In11Q13Melchizedek is referred to as god the divine judge. Melchizedek in the bible was the king ofSalem. At least some in theQumran community seemed to think that at the end of days Melchizedek would reign as their king.[65] The passage is based onPsalm 82.[66]
InJoseph and Aseneth and the related text The Story of Asenath, Joseph is referred to as the son of God.[54]: 158–159 [67] In thePrayer of Joseph both Jacob and the angel are referred to as angels and the sons of God.[54]: 157
The tablet, probably found near the Dead Sea in Jordan according to some scholars who have studied it, is a rare example of a stone with ink writings from that era — in essence, a Dead Sea Scroll on stone.
