Abstract
The notion 'Son of God' in Graeco-Roman and Hellenistic-Semitic literature. Christians among the Greek-speaking Israelites referred to Jesus as, inter alia, 'Son of God'. The connotation of this honorific title differs from the usage of that by Israelites prior to Hellenistic influence, who in the First Testament referred to their messianic king as 'Son of God'. The new connotation was, to a Hellenistic audience, a commonality. According to Rudolf Bultmann it was 'gemeingriechische Denke '. The article aims at identifying three different types of the notion 'Son of God' in Graeco-Roman and Hellenistic-Semitic literature: the divine human as miracle worker, the pre-existent God-like figure who is paradoxically associated with human fate, and the cosmological figure who is identified as God's Wisdom. It is shown that all three types occur in the Second Testament as interpretations of the soteriological meaning of Jesus' birth and death.
Highlights
The notion 'Son of God' in Graeco-Roman and Hellenistic-Semitic literature Christians among the Greek-speaking Israelites referred to Jesus as, inter alia, 'Son of God'
Seker as wat historiese rekonstruksie maar kan wees, kan aanvaar word dat die verwysing na God as 'Vader' 'n ipssissimum verbum Jesu is
Dit was in die Hellenistiese kerk dat die titel 'Kurios' vir die eerste keer aan Christus in verband met Goddelike natuur gegee is
Summary
In Filippense 2:9-11 gebruik Paulus die Kurios-benaming om die kroon van Christus se verlossingswerk te beskryf: 'God het Hom ... die Naam gegee wat bo elke naam is, sodat in die naam van Jesus ... elke tong sou bely: "Jesus Christus is Kurios"'. In Filippense 2:9-11 gebruik Paulus die Kurios-benaming om die kroon van Christus se verlossingswerk te beskryf: 'God het Hom ... Hiervolgens is dit duidelik dat die verhoogde Christus vir Paulus 'Kurios' is. Seun van God verwys na die Goddelike 'natuur' ('gottliche Wesen') van die Kurios wat as 'n kultiese figuur vereer word. Dit was in die Hellenistiese kerk dat die titel 'Kurios' vir die eerste keer aan Christus in verband met Goddelike natuur gegee is. Dit was egter die Christene onder die Griekssprekende Israeliete wat as deel van hulle sendingboodskap die titel 'Seun van God' met hulle saamgebring het. Op hierdie stadium van die geskiedenis van die kerk het die titel 'Seun van God' begin verwys na die Goddelikheid van Christus ('das gottliche Wesen Christi'), .sy Goddelike natuur ('seine gottliche Natur' - Bultmann 1968:131). Op grond van sy Goddelikheid is Christus van die menslike sfeer onderskei
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