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Bible Lexicons

Old / New Testament Greek Lexical Dictionary

Entry for Strong's #5207 - υἱός

Transliteration
huiós
Phonetics
hwee-os'  
Word Origin
apparently a primary word
Parts of Speech
Noun Masculine
TDNT
8:334,1206
Word Definition [ Thayer | Strong | Mounce ]
Thayer's Definition
  1. a son
    1. rarely used for the young of animals
    2. generally used of the offspring of men
    3. in a restricted sense, the male offspring (one born by a father and of a mother)
    4. in a wider sense, a descendant, one of the posterity of any one,
      1. the children of Israel
      2. sons of Abraham
    5. used to describe one who depends on another or is his follower
      1. a pupil
  2. son of man
    1. term describing man, carrying the connotation of weakness and mortality
    2. son of man, symbolically denotes the fifth kingdom in Daniel 7:13 and by this term its humanity is indicated in contrast with the barbarity and ferocity of the four preceding kingdoms (the Babylonian, the Median and the Persian, the Macedonian, and the Roman) typified by the four beasts. In the book of Enoch (2nd Century) it is used of Christ.
    3. used by Christ himself, doubtless in order that he might intimate his Messiahship and also that he might designate himself as the head of the human family, the man, 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 splendour.
  3. son of God
    1. used to describe Adam (Luke 3:38)
    2. used to describe those who are born again (Luke 20:36) and of angels and of Jesus Christ
    3. of those whom God esteems as sons, whom he loves, protects and benefits above others
      1. in the OT used of the Jews
      2. in the NT of Christians
      3. those whose character God, as a loving father, shapes by chastisements (Hebrews 12:5-8)
    4. those who revere God as their father, the pious worshippers of God, those who in character and life resemble God, those who are governed by the Spirit of God, repose the same calm and joyful trust in God which children do in their parents (Romans 8:14, Galatians 3:26), and hereafter in the blessedness and glory of the life eternal will openly wear this dignity of the sons of God. Term used preeminently of Jesus Christ, as enjoying the supreme love of God, united to him in affectionate intimacy, privy to his saving councils, obedient to the Father's will in all his acts
For Synonyms see entry 5868
Hebrew Equivalent Words:
Strong #: 376 ‑ אִישׁ (eesh);  1004 ‑ בַּיִת (bah'‑yith);  1121 ‑ בֵּן (bane);  1247 ‑ בַּר (bar);  2233 ‑ זֶרַע (zeh'‑rah);  3206 ‑ יֶלֶד (yeh'‑led);  4940 ‑ מִשְׁפָּחָה (mish‑paw‑khaw');  
Frequency Lists  [ Book | Word | Parsing ]
Verse Results
KJV (382) NAS (380) HCS (374)
Matthew 82
Mark 33
Luke 71
John 52
Acts 22
Romans 12
1 Corinthians 2
2 Corinthians 4
Galatians 9
Ephesians 4
Colossians 2
1 Thessalonians 2
2 Thessalonians 1
Hebrews 21
James 1
1 Peter 1
2 Peter 1
1 John 18
2 John 2
Revelation 8
Matthew 82
Mark 33
Luke 72
John 50
Acts 22
Romans 12
1 Corinthians 2
2 Corinthians 4
Galatians 9
Ephesians 4
Colossians 2
1 Thessalonians 2
2 Thessalonians 1
Hebrews 21
James 1
1 Peter 1
2 Peter 1
1 John 18
2 John 2
Revelation 8
Matthew 89
Mark 35
Luke 77
John 55
Acts 21
Romans 12
1 Corinthians 2
2 Corinthians 4
Galatians 13
Ephesians 2
Colossians 1
1 Thessalonians 3
2 Thessalonians 1
Hebrews 24
James 1
1 Peter 1
2 Peter 1
1 John 22
2 John 2
Revelation 8
BYZ TIS TR
N-APM 14
N-ASM 83
N-DPM 7
N-DSM 18
N-GPM 17
N-GSM 37
N-NPM 32
N-NSM 166
N-VPM 1
N-VSM 11
N-APM 13
N-ASM 85
N-DPM 7
N-DSM 15
N-GPM 17
N-GSM 35
N-NPM 32
N-NSM 160
N-VPM 1
N-VSM 11
N-APM 14
N-ASM 84
N-DPM 7
N-DSM 17
N-GPM 17
N-GSM 37
N-NPM 32
N-NSM 163
N-VPM 1
N-VSM 10
NA WH
A-NSM 3
N-APM 14
N-ASM 84
N-DPM 7
N-DSM 15
N-GPM 17
N-GSM 36
N-NPM 32
N-NSM 156
N-VPM 1
N-VSM 8
P-DS 1
T-ASM 1
T-NSM 1
N-APM 15
N-ASM 86
N-DPM 7
N-DSM 15
N-GPM 18
N-GSM 38
N-NPM 33
N-NSM 166
N-VPM 1
N-VSM 10


Liddell-Scott-Jones Definitions

υἱός, ὁ

(written ϝηιός in Ἀρχ. Ἐφ. 1931.103 (Nemea, vi B. C.)),

declined regul. υἱοῦ, υἱῷ, υἱόν, but in Att. Inscrr. only after 350 B.C. (exc. υἱός IG 12.529,530, 598, 625; ὑός ib. 585, 828; ὑόν ib.70.8), and then always so: in earlier Att. and other Inscrr. inflected as a -stem (like πῆχυς), nom. υἱύς (written huihus) Klein Vasen mit Meister-signaturen 72 (Brit.Mus.Cat. 701) (ὑύς IG 12.571, 670, 686; contr. ὕς ib.663); gen. υἱέος (ὑέος IG 22.4883); dat. υἱεῖ: dual υἱεῖ Lys. 19.46, written ηυιε in IG 12.775 (corrupted to υἱέε in Pl.Revelation 20:1-15 a cod. B), υἱέοιν: pl. υἱεῖς (ὑεῖς IG 12.115.14, al.), υἱέων, υἱέσι (S. Ant. 571, Ar. Nu. 1001 (anap.)), ὑέ[σιν ] (IG 12.54.14), υἱεῖς (ὑεῖς IG 22.1.73): but gen. υἱέως, and acc. υἱέα, υἱέας, which are formed as though from nom. Υἱεύς, are rejected by Phryn. 48,49, Thom.Mag.p.367 R., as not Att., though the two latter forms are used by later writers (as υἱέα Euph. 5, Arr. Cyn. 16, ὑέα IG 42(1).244.4 (Epid., ii B. C.), but υἱέως is f. l. in Th. 1.13, J. AJ 18.2.4, etc.): dat. pl. υἱεῦσιν is mentioned as a form that would be regular by Eust. 1348.27: Homer uses nom. υἱός (very freq.); gen. υἱοῦ only in Od. 22.238, elsewh. υἱέος; dat. υἱέϊ or υἱεῖ; acc. υἱέα Il. 13.350 (cf. IGRom. 4.360.29 (Pergam., hex.)), elsewh. υἱόν (very freq.): pl., nom. υἱέες Il. 5.10, al., or υἱεῖς Od. 15.248, 24.387, 497; gen. υἱῶν Il. 21.587, 22.44, Od. 24.223; dat. υἱοῖσι (ν) only Od. 19.418, υἱάσι (ν) Il. 5.463, al. (never υἱέσι); acc. υἱέας ib. 149, al.: he also uses the shorter forms, gen. υἷος, υἷι, υἷα, dual υἷε (distd. from the voc. sg. υἱέ by the accent), pl. υἷες, υἷας; but these were confined to : their accentuation (in which codd. agree with Hdn.Gr. 1.409) may preserve a trace of their Aeolic origin (v. infr.). The declension υἱῆος, υἱῆϊ, υἱῆα, υἱῆες, υἱήεσσι, υἱῆας (like βασιλῆος, etc., as though from Υἱεύς), belongs solely to later poets, as A.R. 2.1093, 1119, Nic. Fr. 110, AP 9.23 (Antip.), etc. Dialect Inscrr. have the foll. archaic forms, nom. υἱύς IG 5 (1).720 (Lacon.), Leg.Gort. 12.17 (υιυις lapis); acc. υἱύν Inscr.Olymp. 30, Leg.Gort. 10.15; gen. υἱέος ib.6.3, Schwyzer 105 (Methana, vi B. C.); but υἱοῦ IG 9(1).867 (Corc., vii B. C.); nom. pl. υἱέες Leg.Gort. 7.25; acc. pl. υἱύνς ib. 4.40, IG 12.407 (Cret. or Argive); dat. pl. υἱάσι Leg.Gort. 4.37 (as in Hom., influenced by θυγατράσι, πατράσι, which have ρα = , cf. Skt. pit[snull ]u); ὑέεσσι IG 14.10 (Syrac.); υἷος in SIG 55 (Thessaly, v B. C.) is perh. the Aeol. gen. (ὑός is nom. rather than gen. in IG 12.828); acc. ὗα Schwyzer 625 (Mytil., ii/i B. C.); a nom. ὑϊς (scanned - ) IG 12.472 (Boeotia, vi B. C.), cf. Simon. 249 (v. infr.); nom. pl. ὗες IG 22.3632.24 (hex., Eleusis, ii A. D.). The initial syll. is both υἱ -and -in Att. Inscrr. down to 400 B.C. (e. g. ὑεῖς IG 12.115.14, ὑέ[σιν] ib.54.14, ὑόν v. supr.), afterwards -, but υἱός reappears under the Empire; in Plato cod. A usually has ὑιος, which is found also in T, cod. B always has υἱός, editors restore ὑός; acc. υἱόν is recommended by Phryn. l. c.; in Inscrr. of Pergamon, Magnesia, and Delphi, and in non-literary Papyri, ὑός is at all times less common than υἱός: — ὁ υεἱός CIG (add.) 3857p; dat. υεἱῷ ib.3846z82 (both Phrygia), cf. BCH 11.471: son, Il. 6.366, etc.; υἱὸν ποιεῖσθαί τινα to adopt as a son, Aeschin. 2.28; υἱεῖς ἄνδρες grown-up sons, D. 25.88: metaph., Κόρον Ὕβριος υἱόν Orac. ap. Hdt. 8.77: rarely of animals, Matthew 21:5.

2. periphr., υἷες Ἀχαιῶν, for Ἀχαιοί, Il. 1.162, al.; cf. παῖς 1.3.

3. generally, child, and so υἱ. ἄρρην male child, Revelation 12:5, PSI 9.1039.36 (iii A. D.).

4. freq. in LXX in periphrases (Hebraisms with various meanings), υἱὸς ἐτῶν ἑκατόν 100 years old, Genesis 11:10, al.; υἱοὶ ἀδικίας 2 Kings 7:10; υἱοὶ θανατώσεως 1 Ki. 26.16; υἱοὶ τῶν συμμίζεων hostages, 4 Ki. 14.14; so υἱὸς εἰρήνης Luke 10:6.

5. in some dialects, including the Ion. Prose of Hdt., υἱός is replaced by παῖς: υἱός is rare in Trag., A. Th. 609, Fr. 320, E. Or. 1689 (anap.), al., and 7 times in S.: Hom. has both words in this sense.

6. as a general term of affection, PGiss. 68.2 (ii A. D.), POxy. 1219.2 (iii A. D.); υἱέ, an author's address to the reader, LXX Proverbs 1:8, al.

7. δάμου υἱός, υἱὸς πόλεως, Ἑλλάδος, as titles of honour, SIG 804.10 (Cos, i A. D.), 813 A,B (Delph., i A. D.), 854 (Eleusis, i A. D.).

8. υἱοὶ ἀνθρώπων sons of men, periphr. for men (cf. supr. 2,4), LXX Psalms 90:3(89).3; οἱ υἱοὶ τῶν ἀ. ib. Genesis 11:5, Mark 3:28; υἱὸς ἀνθρώπου man, LXX Ezekiel 2:1; Ezekiel 2:3, al.; of the Messiah, ib. Daniel 7:13, Revelation 14:14; used by Jesus of himself, Matthew 8:20, al. (by Stephen recalling the words of Jesus, Acts 7:56).

9. υἱοὶ Θεοῦ sons of God, implying inheritors of the nature of God (cf. supr. 4), Matt. 5.9, cf. 45, Luke 6:35; implying participants in the glory of God, ib. 20.36. of Jesus, τὸ γεννώμενον κληθήσεται υἱὸς Θεοῦ ib. 1.35; ὁ Χριστός, ὁ υἱὸς τοῦ Θεοῦ, Matthew 26:63, cf. John 1:34. Θεοῦ υἱός, = Lat. Divi (sc. Caesaris) filius, patronymic of Augustus, BGU 543.3 (27 B.C.), PTeb. 382.21 (i B. C.), IG 12(3).174.2 (Epist. ad Cnidios, 5 A. D.). [Hom.sts. has the first syll. short in nom., voc. and acc. sg., οὐδὲ Δρύαντος υἱός Il. 6.130; Ἀμφιτρύωνος υἱός Od. 11.270; Ποδῆς υἱὸς Ἠετίωνος Il. 17.575, cf. 590; Ἀνθεμίωνος υἱόν 4.473; Σελάγου υἱόν 5.612; Ἕκτορ, υἱὲ Πριάμοιο 7.47; and Πηλῆος υἱός, Μηκιστῆος υἱός seem to be the better readings in 1.489, 2.566: in these places some other form ought perh. to be restored, but none of the known forms has a short ῠ: ὑός has in IG 12.585 (vi B. C.), 828 (v B. C.), 2.2338, 22.4319 (both iv B. C.); Simon.l.c. seems to have used a monosyll. nom. υἷς, and Hdn.Gr. may have read it as ὕις ( ), but this is uncertain, as in Sch. Il. 5.266 he seems to say that ὕις (υἷις cod.) does not occur.] (Prob. from *sû-yú-s, cf. Skt. sûte 'procreate', Tocharian (A-dial.) se, (B-dial.) soyä 'son'; different suffix in *sû-nu-s, Skt. sûnûs, etc., and in *s[ucaron]-nu-s, O E. sunu, etc. (all = son); *sûyú- perh. became *s[ucaron]wyú-, then *suiwú-; υἱός and υἱόν perh. by dissimilation from υἱύς υἱύν, since the o-stem forms appear first where υ-υ would otherwise be repeated; ὗϊς (ὑΐς) may be another dissimilation; the precise origin of υἷος υἷι υἷες etc. is uncertain.)

Thayer's Expanded Definition
 υἱός, υἱοῦ, , from Homer down, the Sept. for בֵּן and Chaldean בַּר, a son (male offspring);

1. properly,

a. rarely of the young of animals: Matthew 21:5 ( Psalm 28:1 (Psalm 29:1>); Sirach 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): Matthew 10:37; Luke 1:13; (Luke 14:5> L T Tr WH); Acts 7:29; Galatians 4:22, etc.; υἱός τίνος, Matthew 7:9; Mark 9:17; Luke 3:2; John 1:42(John 1:43>), 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, Matthew 4:21; Mark 1:19. plural υἱοί τίνος, Matthew 20:20; Luke 5:10; John 4:12; Acts 2:17; Hebrews 11:21, etc. with the addition of an adjective, as πρωτότοκος, Matthew 1:25 ( R G); Luke 2:7; μονογενής, Luke 7:12. οἱ υἱοί, genuine sons, are distinguished from οἱ νόθοι in Hebrews 12:8. equivalent to τέκνον with ἄρσην added, a man child ( Buttmann, 80 (70)), Revelation 12:5; of one (actually or to be) regarded as a Song of Solomon , although properly not one, John 19:26; Acts 7:21; Hebrews 11:24; in kindly address, Hebrews 12:5 from Proverbs 3:11 (see τέκνον, a.β.).

b. in a wider sense (like θυγάτηρ, τέκνον), a descendant, one of the posterity of anyone: τίνος, Matthew 1:20; υἱός Δαυίδ, of the Messiah, Matthew 22:42,45; Mark 12:35,37; Luke 20:41,44; of Jesus the Messiah, Matthew 9:27; Matthew 12:23; Matthew 15:22; Matthew 20:30; Matthew 21:9,15; Mark 10:47; Luke 18:38f plural υἱοί τίνος, Matthew 23:31; Hebrews 7:5; υἱοί Ἰσραήλ, Israelites ( the children of Israel), Matthew 27:9; Acts 9:15; Acts 10:36; 2 Corinthians 3:7,13; Hebrews 11:21; Revelation 2:14; Revelation 7:4; Revelation 21:12 (see Ἰσραήλ); υἱοί Ἀβραάμ, sons of Abraham, is tropically applied to those who by their faith in Christ are akin to Abraham, Galatians 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, 2qui enim ab aliquo edoctus Esther , verbo filius docentis dicitur, et ille eius pater)), Matthew 12:27; Luke 11:19; τοῦ πονηροῦ, who in thought and action are prompted by the evil one and obey him, Matthew 13:38; υἱός διαβόλου, Acts 13:10; with the genitive of a thing, one who is connected with or belongs to a thing by any kind of close relationship ( Winer s Grammar, § 34,3 N. 2; Buttmann, § 132,10): υἱοί τοῦ νυμφῶνος (see νυμφών), Matthew 9:15; Mark 2:19; Luke 5:34 (τῆς ἄκρας, the garrison of the citadel, 1 Maccabees 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. 462 f); τοῦ αἰῶνος τούτου, those whose character belongs to this age (is 'worldly'), Luke 16:8; Luke 20:34; τῆς ἀπειθείας, i. e. ἀπειθεῖς, Ephesians 2:2; Ephesians 5:6; Colossians 3:6 (here T Tr WH omit; L brackets the clause) (ἀνομίας, Psalm 88:23 (Psalm 89:23>); τῆς ὑπερηφανίας, 1 Maccabees 2:47); βροντῆς, who resemble thunder, thundering (see Βοανεργές), Mark 3:17; τοῦ φωτός, instructed in evangelical truth and devotedly obedient to it, Luke 16:8; John 12:36; with καί τῆς ἡμέρας added, 1 Thessalonians 5:5; τῆς ἀναστάσεως, sharers in the resurrection, Luke 20:36; παρακλήσεως, Acts 4:36; one to whom anything belongs: as υἱοί τῶν προφητῶν καί τῆς διαθήκης, those to whom the prophetic and covenant promises belong, Acts 3:25; for whom a thing is destined, as υἱοί τῆς βασιλείας, Matthew 8:12; Matthew 13:38; τῆς ἀπωλείας, John 17:12; 2 Thessalonians 2:3; one who is worthy of a thing, as γηννης, Matthew 23:15; εἰρήνης, Luke 10:6 (θανάτου, 1 Samuel 20:31; 2 Samuel 12:5; הַכּות בִּן, the Sept. ἄξιος πληγῶν, Deuteronomy 25:2). (Synonym: see τέκνον.)

υἱός τοῦ ἀνθρώπου, the Sept. for אָדָם בֶּן, Chaldean אֲנָשׁ בַּר, 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: Numbers 23:19; Job 16:21; Job 25:6; Psalm 8:5; Isaiah 51:12; Sirach 17:30 (25), etc.; often in Ezekiel , where God addresses the prophet by this name, as Ezekiel 2:1,3; Ezekiel 3:1 ( Ezekiel 2:10), etc.; plural הָאָדָם בְּנֵי (because אָדָם lacks the plural), υἱοί τῶν ἀνθρώπων, Genesis 11:5; 1 Samuel 26:19; Psalm 10:4 (Psalm 11:4>); Proverbs 8:31, etc. So in the N. T.: Mark 3:28; Ephesians 3:5, ( Wisdom of Solomon 9:6); singular ὅμοιος υἱῷ ἀνθρώπου ( like unto a son of man), of Christ in the apocalyptic vision, Revelation 1:13 (here υἱόν T WH text); Revelation 14:14> (υἱόν T WH) (after Daniel 7:13).

2. In Daniel 7:13f, cf. 18,22, 27, the appellation son of man (אֱנָשׁ בַּר) 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: 46,2 f; 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 John 12:34 the titles Χριστός and υἱός τοῦ ἀνθρώπου are used as synonyms.

3. The title υἱός τοῦ ἀνθρώπου, the Son of Prayer of Manasseh , is used by Jesus of himself (speaking in the third person) in Matthew 8:20; Matthew 9:6; Matthew 10:23; Matthew 11:19; Matthew 12:8,32, 40; Matthew 13:37,41; Matthew 16:13,27; Matthew 17:9,12, 22; Matthew 18:11 Rec.; Matthew 19:28; 20:18,28; 24:27,30,37,39,44; 24:30> (twice); Matthew 25:13> Rec., Matthew 25:31>; Matthew 26:2,24,45,64>; Mark 2:10,28; Mark 8:31,38; Mark 9:9,12, 31; Mark 10:33,45; Mark 13:26; Mark 14:21,41, 62; Luke 5:24; Luke 6:5,22; Luke 7:34; Luke 9:22,26, 44,56 Rec., Luke 9:58>; Luke 11:30; 12:8,20,40; 17:22,24,26,30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7>; John 1:51 (John 1:52>); John 3:13 f; 6:27,53,62; 8:28; 12:23,34; 13:31> (once without the article, John 5:27), doubtless in order that (by recalling Daniel 7:13 f — not, as some suppose, Psalm 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, Matthew 26:64; Mark 14:62, cf. Daniel 7:13; τόν υἱόν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλεία αὐτοῦ, Matthew 16:28; ὅταν καθίσῃ υἱός τοῦ ἀνθρώπου ἐπί θρόνου δόξης αὐτοῦ, Matthew 19:28); and also (as appears to be the case at least from Mark 2:28, where υἱός τοῦ ἀνθρώπου stands in emphatic antithesis to the repeated 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, Acts 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 Matthew 26:64 (to which may be added, from the apostolic fathers, Ignatius ad Ephesians 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. 33 f; and other references in Meyer on Matthew 8:20; B. D. American edition, under the word ).

υἱός 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, Luke 3:38; Jesus, begotten of the Holy Ghost without the intervention of a human father, Luke 1:35; in a heathen sense, as uttered by the Roman centurion of Jesus, a 'demigod' or 'hero', Matthew 27:54; Mark 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, Hebrews 2:10, cf. vss. 11,13; of men as partaking of immortal life after the resurrection, and thus becoming more closely related to God, Luke 20:36; of angels, as beings superior to men, and more closely akin to God, Deuteronomy 32:43; for אֱלֹהִים בְּנֵי in the Sept. of Genesis 6:2,4; Psalm 28:1 (Psalm 29:1>); Psalm 88:7 (Psalm 89:7>) (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 υἱός τοῦ Θεοῦ as of a nature superhuman and closest to God: Romans 1:4; Romans 8:3; Galatians 4:4; and especially in the Epistle to the Hebrews , Hebrews 1:2(1),Hebrews 1:5,8>; Hebrews 3:6; 4:14; 5:5,8; 6:6; 7:3,28; 10:29>. (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, 2 Samuel 7:14; Psalm 2:7; υἱοί ὑψιτου, Psalm 81:6 (Psalm 82:6>); πρωτότοκος (namely, τοῦ Θεοῦ), of the king of Israel, Psalm 88:28 (Psalm 89:28>). In accordance with Psalm 2:7,2Samuel 7:14, the Jews called the Messiah 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, Matthew 4:3,6; Luke 4:3,9; in passages where Jesus is addressed by this title by others, Matthew 8:29; Matthew 14:33; Matthew 27:40,43; Mark 3:11; Mark 5:7; Luke 4:41; Luke 8:28; Luke 22:70; John 19:7; Acts 8:37 Rec.; Acts 9:20; 13:33>; υἱός τοῦ ὑψίστου, Luke 1:32; in the language of Jesus concerning himself, Matthew 28:19; John 9:35; John 10:36, cf. Matthew 21:37; Mark 12:6; besides, in Revelation 2:18; υἱός τοῦ Θεοῦ () βασιλεύς τοῦ Ἰσραήλ, John 1:49 (50); Χριστός υἱός τοῦ Θεοῦ, Matthew 26:63; John 11:27; Ἰησοῦς Χριστός υἱός τοῦ ( L Tr WH margin omit τοῦ) Θεοῦ Mark 1:1 (here T WH text omit (see WH's Appendix, p. 23)); Χριστός υἱός τοῦ εὐλογητοῦ, Mark 14:61; with the added ethical idea of one who enjoys intimate contact with God: Χριστός υἱός τοῦ Θεοῦ ζῶντος, Matthew 16:16, and Rec. in John 6:69. in the solemn utterances of God concerning Jesus: υἱός μου ἀγαπητός, Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:22; Luke 9:35 ( R G L text); 2 Peter 1:17, cf. Matthew 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, Deuteronomy 14:1; Wisdom of Solomon 12:19 ff Wisdom of Solomon 18:4; υἱοί καί θυγατέρες τοῦ Θεοῦ, Isaiah 43:6; Wisdom of Solomon 9:7; πρωτότοκος τοῦ Θεοῦ, Exodus 4:22; in the N. T. of Christians, Romans 9:26; Revelation 21:7; those whose character God, as a loving father, shapes by chastisement, Hebrews 12:5-8; those who revere God as their father, the pious worshippers of God, Wisdom of Solomon 2:13 (here παῖς κυρίου),18; those who in character and life resemble God ( Sirach 9:10 υἱοί ὑπιστου; (cf. Epictetus dissert. 1,9, 6)): Matthew 5:9,45; υἱοί ὑψίστου, Luke 6:35; υἱοί καί θυγατέρες, spoken of Christians, 2 Corinthians 6:18; those who are governed by the Spirit of God, Romans 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, Romans 8:14 ff; Galatians 3:26; Galatians 4:6f, and hereafter in the blessedness and glory of the life eternal will openly wear this dignity of sons of God, Romans 8:19 (ἀποκάλυψις τόν υἱῶν τοῦ Θεοῦ), cf. 1 John 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": Matthew 11:27; Luke 10:22; John 3:35; John 5:19f. 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: John 1:34; John 3:17; John 5:21-23,25; John 6:40; John 8:35; John 11:4; John 14:13; John 17:1; 1 John 1:3,7; 1 John 2:22-24; 1 John 3:8,23; 1 John 4:10,14; 1 John 5:5,9-13,20; 2 John 1:3,9; Romans 1:3,9; Romans 5:10; Romans 8:3,29, 32; 1 Corinthians 1:9; 1 Corinthians 15:28; 2 Corinthians 1:19; Galatians 1:16; Galatians 2:20; Ephesians 4:13; 1 Thessalonians 1:10; υἱός τῆς ἀγάπης αὐτοῦ (i. e. God's), Colossians 1:13; Χριστός υἱός τοῦ Θεοῦ John 20:31; μονογενής υἱός, John 1:18 (here Tr WH μονογενής Θεός, L marginal reading μονογονης Θεοῦ (see μονογενής and references)); John 3:18; υἱός τοῦ Θεοῦ μονογονης, John 3:16; 1 John 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 1Peter or in the Epistle of James.

Thayer's Expanded Greek Definition, Electronic Database.
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Abbott-Smith Manual Greek Lexicon of the New Testament

υἱός , -οῦ , ,

[in LXX very freq. and nearly always for H1121, Genesis 4:17, al.; for H1247, Da LXX TH Daniel 7:13, al.; etc.;],

a son;

1. in the ordinary sense: Matthew 10:37, Mark 9:17, Luke 1:13, al. mult.; omitted with the art, of origin (WM, § 30, 3; B1., § 35, 2), τὸν τοῦ Ἰεσσαί , Acts 13:22 (LXX); also c. gen. anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος , Acts 20:4; c. adj., πρωτότοκος , Luke 2:7; μονογένης , Luke 7:12; opp. to νόθος , Hebrews 12:8; in a wider sense, of posterity: ὁ υἱ . Δαυΐδ , of the Messiah(cf. Dalman, Words, 316 ff.; DCG, ii, 653 f.), Matthew 22:42; Matthew 22:45, Mark 12:35; Mark 12:37, Luke 20:41; Luke 20:44, al.; υἱοὶ Ἰσραήλ (cf. υἷες Ἀχαιῶν , Hom., Il., i, 162, al.), Matthew 27:9, Acts 9:15, al.

2. Metaph.;

(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, 161 ff.; Dalman, Words, 115 f.; DCG, ii, 652 f.): τ . πονηροῦ (διαβόλου ), Matthew 13:38, Acts 13:10; τ . νυμφῶνος (see νυμφών ), Matthew 9:15, Mark 2:19, al.; τ . φωτός (Lft., Notes, 74), Luke 16:8, John 12:36, 1 Thessalonians 5:5; τ . εἰρήνης , Luke 10:6; γεέννης , Matthew 23:15; τ . ἀπωλείας , John 17:12, 2 Thessalonians 2:3; τ . αἰῶνος τούτου , Luke 16:8; Luke 20:34; τ . ἀπειθειάς , Ephesians 2:2; Ephesians 5:6; βροντῆς , Mark 3:17; τ . ἀναστάσεως , Luke 20:36; παρακλήσεως , Acts 4:36; τ . προφητῶν κ . τ . διαθήκης , Acts 3:25;

(b) υἱὸς . θεοῦ (cf. Dalman, Words, 268 ff.; Deiss., BS, 166 f.; DB, iv, 570 ff.; DCG, ii, 654 ff.), of men, as partakers of the Divine nature and of the life to come: Matthew 5:9, Luke 20:36, Romans 8:14; Romans 9:26 al.; υἱοὶ (κ . θυγατέρες ) τ . ὑψίστου , Luke 6:35, 2 Corinthians 6:18; in an unique sense of Jesus, Matthew 4:3; Matthew 8:29; Matthew 28:19, Mark 3:4, Luke 4:41, John 9:35; John 11:27, al.; ὁ Χριστὸς ὁ υἱ . τ . θεοῦ ζῶντος (τ . ἐυλογητοῦ ), Matthew 16:16, Mark 14:61;

(c) ( ) υἱὸς τοῦ ἀνθρώπου (in LXX for Heb. H121 H1121, Aram. אנשׁ בּר ; cf. Dalman, Words, 234 ff.; DB, iv, 579 ff.; DCG, ii, 659 ff.; Westc., St. John, i, 74 ff.; other reff. in Swete, Mk, 2:10), based on the Aram. of Daniel 7:13, where the phrase, like the corresponding Heb. (as in Psalms 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, c. 46, § 1-4, also in 2 Esdras 13:3; 2 Esdras 13:12, 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. Ex c. in Acts 7:56 and (anarth.) Revelation 1:13; Revelation 14:14, it is used of Jesus only by himself: Matthew 8:20, Mark 2:10, Luke 5:24, John 1:51, al.


Abbott-Smith Manual Greek Lexicon of the New Testament.
Copyright © 1922 by G. Abbott-Smith, D.D., D.C.L.. T & T Clarke, London.
Vocabulary of the Greek NT

ὑφαντός

";woven"; (John 19:23) : cf. P Amh II. 133.15 (early ii/A.D.) πρὶν δὲ ὑφαντῶν, ";as for the woven stuffs."; Related words are ὕφασμα, ";woven material,"; as in P Oxy XII. 1428.10 (iv/A.D.) τὴν ἐσθῆτα α ̣̓νεπι [κλή ]τ ̣οις ̣ τοῖς ὑφάσμασιν κατασκευάσαι, ";to manufacture the clothing in irreproachable (?) materials"; (Edd.); and ὑφάντης, ";weaver,"; as in P Hib I. 67.5 (B.C. 228) τοῖς ἐν Ἀγκυρῶν πόλει [ ]πογεγραμμένοις ὑφάνταις,

The compd. ἐξυφαίνω ";finish weaving,"; is seen in P Cairo Zen II. 59263.3 (B.C. 251) ἔγραψέν μοι Μαιανδρία ὅτι χλαμύδα αὐτὴν κελεύεις ἐξυφᾶναι.

ὑφαίνω

";weave,"; confined in the NT to Luke 12:27 : cf. P Cairo Zen III. 59423.9 (iii/B.C.) ὃν ἐξ ἀρχῆς ἀναλύσαντες ὑφάναμεν, of an old carpet unloosed and partly rewoven, P Oxy I. 113.9 (ii/A.D.) ἐπεὶ ὁ κιτὼν ὑφανθῆναι μέλλει, ";for the tunic is to be woven immediately,"; and ib. XII. 1414.11 (A.D. 270–5) οἱ λινόϋφοι οἱ μέλλοντες ὑφαίνειν τὴν ὀθόνην τοῦ ἱεροῦ, ";the cloth-weavers who are to weave the linen of the temple.";

 

The Vocabulary of the Greek New Testament.
Copyright © 1914, 1929, 1930 by James Hope Moulton and George Milligan. Hodder and Stoughton, London.
Derivative Copyright © 2015 by Allan Loder.
List of Word Forms
αυτού Υιε υιέ Υἱέ υἱὲ υιοι υιοί υἱοί υἱοὶ υιοις υιοίς υἱοῖς υιον υιόν υίον υἱόν υἱὸν ὑιὸν υιος υιός υἱός υἱὸς ὑιὸς υιου υιού υιόυ υἱοῦ ὑιοῦ υιους υιούς υἱούς υἱοὺς υιω υιώ υἱῷ υιων υιών υἱῶν υλακτείν Huie huio huiō huioi huiois huion huiōn huios huiou huious Hyié hyiè hyioí hyioì hyiôi hyiō̂i hyioîs hyión hyiòn hyiôn hyiō̂n hyiós hyiòs hyioû hyioús hyioùs Uie uio uiō uioi uiois uion uiōn uios uiou uious

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