Jesus
Jesus
This is the Greek form of the Hebrew name Joshua (salvation of Jahweh), as we find it in the Septuagint and NT writings. It is thus applied to-
1. Jesus Christ; see article Christ, Christology.
2. Joshua the son of Nun, who led Israel into Canaan; referred to by Stephen in his speech before the council (Act 7:45) and by the writer to the Hebrews (Heb 4:8). See Joshua.
3. Jesus surnamed Justus (Col 4:11), a Christian convert of Jewish descent who was with the Apostle Paul in Rome at the date of his writing the Epistle to the Colossians. He is described, along with Mark and Aristarchus, as a fellow-worker unto the Kingdom of God and as having been a comfort unto the Apostle. This reference singles out the three mentioned as the only members of the circumcision who had been helpful to the Apostle in Rome, and reminds us of the constant hatred which the narrower Jewish Christians exhibited towards St. Paul, and also of the failure of many of the Roman Christians to assist and stand by the Apostle during his imprisonment (cf. Php 2:20-21, 2Ti 4:10). It has been pointed out that the mention of Jesus in this passage by the Apostle creates difficulties for those who impugn the authenticity of the Epistle and suggest that it is based on Philemon. If Philemon is genuine, why add an unknown name which might arouse suspicion? It is extremely unlikely that an imitator would add a name which so soon became sacred among Christians (cf. A. S. Peake, in Expositors Greek Testament , Colossians, 1903, p. 546).
W. F. Boyd.
Fuente: Dictionary of the Apostolic Church
Jesus
Name of Our Lord (Matthew 1:25). It is the Latin form of the Greek, Iesous; Hebrew, Jeshua, Joshua, meaning “Jehovah is salvation,” and interpreted by the Fathers as Saviour. The name is celebrated by the Feast of the Holy Name, and venerated especially by the Holy Name Society as a means of correcting the habit of profanity, and cultivating a spirit of reverence. The name by which to invoke God the Father: “If you ask the Father any thing in my name, He will give it to you” (John 16:23). The name by which Peter bade the blind man rise and walk (Acts 3:6). The New Testament; Saint Bernard, sermon 15 on the Canticle of Canticles (Office of the Feast).
Fuente: New Catholic Dictionary
Jesus
(, Gen., Dat., and Voc. , Acc. ; from the Heb. , Yeshu’a, Jeshua or Joshua; Syr. Yeshu), the name of several persons (besides our Savior) in the New Testament, the Apocrypha, and Josephus. For a discussion of the full import and application of the name, SEE JESUS CHRIST.
1. JOSHUA SEE JOSHUA (q.v.) the son of Nun (2Es 7:37; Ecclesiastes 46:1; 1Ma 2:55; Act 7:45; Heb 4:8; so also Josephus, passim).
2. JOSHUA, or JESHUA SEE JESHUA (q.v.) the priest, the son of Jehozadak (1Es 5:5; 1Es 5:8; 1Es 5:24; 1Es 5:48; 1Es 5:56; 1Es 5:68; 1Es 5:70; 1Es 6:2; 1Es 9:19; Ecclesiastes 49:12; so also Josephus, Ant. 11, 3, 10 sq.).
3. JESHUA SEE JESHUA (q.v.) the Levite (1Es 5:58; 1Es 9:48). 4. JESUS, THE SON OF SIRACH ( ; Vulgate Jesus filius Sirach), is described in the text of Ecclesiasticus (1, 27) as the author of that book, which in the Sept., and generally in the Eastern Church, is called by his name the Wisdom of Jesus, the Son of Sirach, or simply the Wisdom of Sirach, but in the Western churches, after the Vulgate, the Book of Ecclesiasticus. The same passage speaks of him as a native of Jerusalem, and the internal character of the book confirms its Palestinian origin. The name JESUS was of frequent occurrence (see above), and was often represented by the Greek Jason (see Josephus, Ant. 12, 5, 1). In the apocryphal list of the seventy-two commissioners sent by Eleazar to Ptolemy it occurs twice (Aristophanes, Hist. ap. Hody, De Text. p. 7), but there is not the slightest ground for connecting the author of Ecclesiasticus with either of the persons there mentioned. The various conjectures which have been made as to the position of the son of Sirach from the contents of his book as, for instance, that he was a priest (from 7, 29 sq.; 45; 49, 1), or a physician (from 38, 1 sq.) are equally unfounded. The evidences of a date B.C. cir. 310-270, are as follows: 1. In ch. 44, 1-1,21. the praises of the ancient worthies are extolled down to the time of Simon, who is doubtless Simon I, or the Just (B.C. 370-300). 2. The Talmud most distinctly describes the work of Ben-Sira as the oldest of the apocryphal books (comp. Tosefoth Idaim, ch. 2). 3. It had a general currency, and was quoted at least as early as the 2d century B.C. (comp. Aboth, 1, 5; Jerusalem Nazier, 5, 3), which shows that it must have existed a considerable period to have obtained such circulation and respect; and, 4. In the description of these great men, and throughout the whole of the book, there is not the slightest trace of those Hagadic legends about the national worthies which were so rife and numerous in the second century before Christ. On the other hand, the mention of the 38th year of king Euergetes (translator’s prologue) argues a later date. SEE ECCLESIACTICUS.
Among the later Jews the Son of Sirach was celebrated under the name of Ben-Sira as a writer of proverbs, and some of those which have been preserved offer a close resemblance to passages in Ecclesiasticus; but in the course of time a later compilation was substituted for the original work of Ben-Sira (Zunz).
According to the first prologue to the book of Ecclesiasticus, taken from the Synopsis of the Pseudo-Athanasius (4, 377, ed. Migne), the translator of the book bore the same name as the author of it. If this conjecture were true, a genealogy of the following form would result: 1. Sirach 2. Jesus, son (father) of Sirach (author of the book). 3. Sirach 4. Jesus, son of Sirach (translator of the book). It is, however, most likely that the last chapter, The prayer of Jesus, the Son of Sirach, gave occasion to this conjecture. The prayer was attributed to the translator, and then the table of succession followed necessarily from the title attached to it.
As to the history and personal character of Ben-Sira, this must be gathered from his book, as it is the only source of information which we possess upon the subject. Like all his coreligionists, he was trained from his early life to fear and love the God of his fathers. He traveled much both by land and sea when he grew up, and was in frequent perils (Sir 34:11-12). Being a diligent student, and having acquired much practical knowledge from his extensive travels, he was intrusted with some office at court, and his enemies, who were jealous of him, maligned him before the king, which nearly cost him his life (Sir 51:6-7). To us, however, his religious life and sentiments are of the utmost importance, inasmuch as they describe the opinions of the Jews during the period elapsing between the O.T. and N. Test. Though deeply penetrated with the fear of God, which he declared was the only glory of man, rich, noble, or poor (Sir 10:22-24), still the whole of Ben-Sira’s tenets may be described as limited, and are as follows: Resignation to the dealings of Providence (Sir 11:21-25); to seek truth at the cost of life (4, 28); not to use much babbling in prayer (7, 14); absolute obedience to parents, which in the sight of God atones for sins (Sir 3:1-16; Sir 7:27-28); humility (Sir 3:17-19; Sir 10:7-18; Sir 10:28); kindness to domestics (Sir 4:30; Sir 7:20-21; Sir 33:30-31); to relieve the poor (Sir 4:1-9); to act as a father to the fatherless, and a husband to the widow (Sir 4:10); to visit the sick (Sir 7:35); to weep with them that weep (Sir 7:34); not to rejoice over the death of even the greatest enemy (Sir 7:7), and to forgive sins as we would be forgiven (Sir 28:2-3). He has nothing in the whole of his book about the immortality of the soul, a future judgment, the existence of spirits, or the expectation of a Messiah. SEE SIRACH.
5. SEE BARABBAS.
6. (Col. 4, 11). SEE JUSTUS. JESUS is also the name of several persons mentioned by Josephus, especially in the pontifical ranks. SEE HIGH PRIEST.
1. A high priest displaced by Antiochus Epiphanes to make room for Onias (Ant. 12, 5, 1; 15, 3, 1). 2. The son of Phabet, deprived by Herod of the high priesthood in order to make way for his own father-in-law Simon (Ant. 15, 9,4).
3. Son of Sie, successor of Eleazar (Ant. 17, 13, 1).
4. The son of Damnaeus, made high priest by Agrippa in place of Ananus (Ant. 20, 9, 1).
5. The son of Gamaliel, and successor of the preceding in the high priesthood (Ant. 20, 9, 4; compare War, 4, 4,3).
6. Son of Ananus, a plebeian, and the utterer of the remarkable doom against Jerusalem, which was fulfilled during the last siege simultaneously with his own death (War, 6, 5, 3).
7. A priest, son of Thebuthus, who surrendered to Titus the sacred utensils of the Temple (War, 6, 8, 3).
8. Son of Sepphias, one of the chief priests and governor of Tiberias (War, 2, 20, 4).
9. Son of Saphat, a ringleader of the Sicarii during the last war with the Romans (War, 3, 9, 7).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21).
The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years.
In the “fulness of time” he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to See him who was born “King of the Jews,” bringing gifts with them (Matt. 2:1-12). Herod’s cruel jealousy led to Joseph’s flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, “in the midst of the doctors,” all that heard him were “astonished at his understanding and answers” (Luke 2:41, etc.).
Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and “increased in wisdom and stature, and in favour with God and man” (Luke 2:52).
He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. “Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he See ms during it to have been only slowly emerging into public notice. It was spent for the most part in Judea. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.”, Stalker’s Life of Jesus Christ, p. 45.
The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST)
Fuente: Easton’s Bible Dictionary
Jesus
1. Greek of Joshua, Jeshua, or Jehoshua (“salvation of Jehovah”): Act 7:45; Heb 4:8.
2. Called Justus: with Paul, at Rome, saluted the Colossians (Col 4:11): “of the circumcision, a fellow worker unto the kingdom of God,” and so “a comfort” to the apostle.
Fuente: Fausset’s Bible Dictionary
Jesus
JESUS (the name).It is strange that even this name has not yet been explained with certainty. (gen., dat., voc. ; acc. Mat 1:1; Mat 8:34, Mar 1:24, Mat 1:21 [on as gen. and dat. see Winer-Schmiedel, 10, note 6]) is the Greek form of the Hebrew or . Aquila has for the latter (Deu 1:38) ; in some passages is found (1Ch 7:27, 2Es 2:6; 2Es 2:40); see Redpaths .
No satisfactory explanation has yet been offered of the varying forms and . The high priest, for instance, who led the Jews back from Babylon with Zerubbabel, is constantly called in the prophetical books of Haggai and Zechariah ( Revised Version NT 1881, OT 1885 Joshua, not Jehoshua, as in the name of his father Jehozadak), and with equal constancy in the historical books of Ezra and Nehemiah (where also the name of his father is written in the abbreviated form Jozadak). Were, then, both forms used at the same time? Or is this a hint that the difference is due to later recensions, and that the form Jeshua is later than the time of the Exile? Again, how did Jehoshua become Jeshua? The question is the more difficult as nowhere is the intermediate form Joshua found, as in the other names formed with Jeho-, e.g. side by side with , etc. The nearest parallel seems to be the name of the king of Moab, who is called Mesha () in the Massoretic Text of 2Ki 3:4, but in the LXX Septuagint ; or the name Moah, which is explained as if = mab in Gen 19:37. The reason for the vowel change has been sought in the analogy of names beginning with el. or merely on phocetical principles (differentiation, as rishn from rsh, etc.) (For quite a different explanation, which will hardly stand examination, see Fr. Pratorius in ZDMG [Note: DMG Zeitschrift der Deutschen Morgenlndischen Gesellschaft.] lix. 342) The difficulty is increased by the fact that the name is spelt (with ) but twice (Deu 3:21, Jdg 2:7); and may therefore have been originally Jehosha, like alongside of .
Hitherto it has generally been presupposed that the name was formed from the root to save (or rather to be safe), like , which, according to Num 13:8; Num 13:16 and Deu 32:44, was the earlier name of Joshua; cf. the name on a Palestinian jarhandle combined by Macalister with the name 1Ch 4:20 (PEFSt, 1905, p. 330). But the dropping of the first letter is not easily explained on this theory. And the analogy of the names , , side by side with , , , points to the possibility that is related to , as is to As to the meaning of these names nothing is certain. That to popular sentiment the name recalled the idea of salvation is proved for the OT by Num 13:8; Num 13:16, and for the NT by Mat 1:21 Thou shalt call his name Jesus; for he shall save his people from their sins. Perhaps also in 1Th 1:10 , we have an allusion to this etymology. Greek Christians were reminded by the name of the root , to heal; cf. Sib. Or. i. 351 ; Clem. Al. Paedag. i. 7. 61 , , …, ib. iii. 12. 98 , , ; Cyril of Jerusalem, Cateches. x. p. 88 . , , ; Epiphanius, Haer. 29, Nazar. 4 , . Epiphanius betrays in these last words also a knowledge of the Hebrew root; and the same is the case with Chrysostom, who expressly states (Hom. 2 in Matth. p. 23), , , , . To the same effect is the statement of Eusebius (Dem. Ev. iv. 17, p. 199), who compares Christ with the high priest of the Return, and writes on their names, 23, , , . , ; cf. also Theodoret, ii. 385, on Is 61:10, , . Lagarde (bersicht, p. 97) concludes from this that , the Syriac form of the name, had a double .
Already in the oldest MSS [Note: SS Manuscripts.] of the Gr. Test. the name is written with abbreviations , , ; but occasionally in some MSS [Note: SS Manuscripts.] , and regularly in the Codex Bezae, is found (in the Codex Sinaiticus and in consecutive lines in Rev 22:20-21). The Epistle of Barnabas seems to have known the abbreviation , because the number 318 (= ) in Gen 14:14 is explained there of the cross of Jesus; and the same inference may be drawn for Irenaeus from a comparison of the texts of Irenaeus, Hippolytus, and Epiphanius on the Marcosians (see ExpT [Note: xpT Expository Times.] xvii. [1905] pp. 44, 139).
H. Leclereq, in art. Abrviations in Cabrols Dict. dArchol, Chrtienne, has a special paragraph de labrviation , (col. 177180). The earliest coins exhibiting the symbol IHS are of Justinian ii. (685695, and 705711). In the legend IHSVS XPISTVS NICA found on coins of Constantine ii. (780791), the second letter is pronounced to be the Greek , despite the C in NICA. On the story that the monogram of Christ was found written on the heart of Ignatius (), when at his martyrdom it was laid bare by the claws of the lions, see A. Bell, The Saints in Christian Art, i. [1901] p. 205.
On the power of the name , which cannot be translated, see Origen, c. Cels. i. 25: like the names Michael, Gabriel, Raphael, , , .
We have as yet no explanation of the statement of Irenaeus: Jesus autem nomen secundum propriam Hebraeorum linguam litterarum est duarum ac dimidiae, sicut periti eorum dicunt, significans dominum eum, qui continet caelum et terram, quia Jesus secundum antiquam Hebraicam linguam clum est: terra autem iterum sura ussea dicitur (= sma uers? heaven and earth). In another passage Irenaeus writes: Nihilominus autem et unigenitus et maxime autem super omnia nomen, quod dicitur Deus, quod et ipsum hebraice Baruch dicitur, et duas et dimidium habet literas.
The Jews now write , which is explained by Handler (Lexicon der Abbreviaturen, 1897) , by Lagarde (Mittcilungen, ii. 290) . may his name (and memory) be wiped out (and perish); Jastrows Dictionary explains it as an abbreviation of ; Renchlin and other Christian Hebraists wrote the name , as a combination of the tetragrammaton , with . wherein they found deep mysteries.
The first letter of the Greek seems to be treated as a consonant in the hexameter
| | | | , Sib. Or. ii. 247; also in the verse of Theodorus Prodromus: . On its numerical value (10) and its straight form see speculations in Clements Paedag. i. 9. 25 , , , and ii. 43. 3, the psalter of ten strings; in Epiphanius, Haer. l. 3 = the 10th of Nisan, on which the Paschal lamb was chosen; the tithes ( ) in Apost. Const. ii. 25; in the Opus imperf. in Mt. (Migne, lvi. 618).
On the spelling of the name in the Latin MSS [Note: SS Manuscripts.] of the Bible, Iesus, Ihesus, Hiesus, see Wordsworth-White on Mat 1:1 and p. 776; H. J. Lawlor, Chapters on the Book of Mulling, p. 76; the letter of Amalarius to Bp. Jonas of Orleans and to Abp. Jeremias of Sens de nomine dni Iesu, whether mo or ihs is the correct spelling, whether the middle letter is the Greek or the Latin h, whether the last letter is Greek or Latin. In the Russian Church there was at one time a violent dispute about this orthographical question. In mediaeval poetry, for instance in Ekkehart iv. of St. Gall, Isus is made to rhyme with visus, etc.:
Virgo prior visum cunctis agnoverat Isum
Sed nec ab his volumus nudetur laudibus Isus.
Damasus formed the lines:
In rebus tantis Trina conjunctio mundI
Erigit humanum sensum laudare venustE,
Sola salus nobis et mundi summa potestaS
Venit peccati nodum dissolvere fructU
Summa salus cunctis nituit per secula terriS.
The Mohammedan form Is was certainly adapted to get an assonance with Msa (like Ibrahim with Ismail, Kabil with Habil), and not to identify the name with Esau. This was the more easy because the Nestorians pronounced the name Isho, not Jeshu like the Jacobites. On the proposal to introduce the Mohammedan form Is instead of Gis into the Urdu NT, see Bible House Papers, No. iii. p. 28.
That the name contains 4 vowels and one consonant doubled, and has the numerical value 888 (10+8+200+70+400+200), is shown by Sib. Or. i. 326ff. and by the speculations of the Marcosians (Iren. xv. 2; Hippol. vi. 50).
On the monograms for the name of Jesus see PRE [Note: RE Real-Encyklopdie fur protest. Theologic und Kirche.] 3 [Note: designates the particular edition of the work referred] xii. esp. p. 371 f.; Jerome, de monogramma XPI in Anecdota Maredsolana, iii. 3 (1903), pp. 195198; P. Cafaro, lebreo nome Gesu, Napoli, 1890, p. 390.
In the Ethiopian Church the name Jesus is avoided as a proper name (ZDMG [Note: DMG Zeitschrift der Deutschen Morgenlndischen Gesellschaft.] xxviii. 309); in the Syriac Church it is still very commonly used as a mans name (Maclean, Dict. of the Dialects of Vernacular Syriac, 1901). It would be an interesting task to collect the proper names formed with Jesus as first or second part; they seem especially frequent in the Syriac and Persian Churches.
Eb. Nestle.
Fuente: A Dictionary Of Christ And The Gospels
Jesus
JESUS, the Gr. form of the name Joshua or Jeshua, is employed as a designation of1. Joshua the son of Nun (AV [Note: Authorized Version.] of 1Ma 2:55, 2Es 7:37, Sir 46:1, Act 7:45, Heb 4:8, in all of which passages RV [Note: Revised Version.] has Joshua). 2. 1Es 5:11 = Jeshua of Ezr 2:6 and Neh 7:11. 3. 1Es 5:24 = Jeshua of Ezr 2:36 and Neh 7:39. 4. Jeshua (Joshua), the high priest (1Es 5:5; 1Es 5:8; 1Es 5:48; 1Es 5:56; 1Es 5:68; 1Es 5:70; 1Es 6:2; 1Es 9:19, Sir 49:12). 5. A Levite (1Es 5:26; 1Es 5:58; 1Es 8:63; 1Es 9:48) who in Ezr 2:40; Ezr 3:9 is called Jeshua. 6. An ancestor of our Lord (Luk 3:29 RV [Note: Revised Version.] , where AV [Note: Authorized Version.] has Jose). 7. Jesus, son of Sir 8:1-19. Jesus called Justus, a Jewish Christian residing in Rome, saluted by St. Paul in Col 4:11. 9. See next article.
Fuente: Hastings’ Dictionary of the Bible
Jesus
See Jerusalem
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Jesus
jezus (, Iesous, for , yehoshua):
(1) Joshua, son of Nun (the King James Version Act 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite. See JESHUA, 2, 5.
(4) Son of Sirach. See SIRACH.
(5) An ancestor of Jesus (Luk 3:29, the King James Version Jose).
(6) (7) See the next three articles.
Fuente: International Standard Bible Encyclopedia
Jesus
Jesus, surnamed Justus [JUSTUS].
Fuente: Popular Cyclopedia Biblical Literature
Jesus
[Je’sus]
1. The Greek form of Joshua, it occurs in Act 7:45; Heb 4:8, for Joshua the son of Nun.
2. Jesus called JUSTUS. A fellow-worker who had been a comfort to Paul while a prisoner at Rome. Col 4:11.
Fuente: Concise Bible Dictionary
Jesus
Je’sus. (saviour).
1. The Greek form of the name, Joshua or Jeshua, a contraction of Jehoshua, that is, “help of Jehovah” or “saviour”. Num 13:16.
2. Joshua, the son of Nun. Num 27:18; Heb 4:8. See Jehoshua.
3. Jesus, called Jestus, a Christian, who was with St. Paul at Rome. Col 4:11. (A.D. 57).
Fuente: Smith’s Bible Dictionary
Jesus
is a transliteration of the Heb. “Joshua,” meaning “Jehovah is salvation,” i.e., “is the Savior,” “a common name among the Jews, e.g., Exo 17:9; Luk 3:29 (RV); Col 4:11. It was given to the Son of God in Incarnation as His personal name, in obedience to the command of an angel to Joseph, the husband of His Mother, Mary, shortly before He was born, Mat 1:21. By it He is spoken of throughout the Gospel narratives generally, but not without exception, as in Mar 16:19-20; Luk 7:13, and a dozen other places in that Gospel, and a few in John.
“‘Jesus Christ’ occurs only in Mat 1:1, Mat 1:18; Mat 16:21, marg.; Mar 1:1; Joh 1:17; Joh 17:3. In Acts the name ‘Jesus’ is found frequently. ‘Lord Jesus’ is the normal usage, as in Act 8:16; Act 19:5, Act 19:17; see also the reports of the words of Stephen, Act 7:59, of Ananias, Act 9:17, and of Paul, Act 16:31; though both Peter, Act 10:36, and Paul, Act 16:18, also used ‘Jesus Christ.’
“In the Epistles of James, Peter, John and Jude, the personal name is not once found alone, but in Rev. eight times (RV), Rev 1:9; Rev 12:17; Rev 14:12; Rev 17:6; Rev 19:10 (twice); Rev 20:4; Rev 22:16.
“In the Epistles of Paul ‘Jesus’ appears alone just thirteen times, and in the Hebrews eight times; in the latter the title ‘Lord’ is added once only, at Heb 13:20. In the Epistles of James, Peter John, and Jude, men who had companied with the Lord in the days of His flesh, ‘Jesus Christ’ is the invariable order (in the RV) of the Name and Title, for this was the order of their experience; as ‘Jesus’ they knew Him first, that He was Messiah they learnt finally in His resurrection. But Paul came to know Him first in the glory of heaven, Act 9:1-6, and his experience being thus the reverse of theirs, the reverse order, ‘Christ Jesus,’ is of frequent occurrence in his letters, but, with the exception of Act 24:24, does not occur elsewhere in the RV.
“In Paul’s letter the order is always in harmony with the context. Thus ‘Christ Jesus’ describes the Exalted One who emptied Himself, Phi 2:5, and testifies to His pre-existence; ‘Jesus Christ’ describes the despised and rejected One Who was afterwards glorified, Phi 2:11, and testifies to His resurrection. ‘Christ Jesus’ suggests His grace, ‘Jesus Christ’ suggests His glory.” * [* From Notes on Thessalonians, by Hogg and Vine, pp. 26,29.]