Names and Titles of the New Testament

Although this work was projected for the purpose of explaining the Hebrew Names and Titles of the Deity, it will be useful to give some attention to those we find in the New Testament. These are, of course, in Greek. They are but few in number and will not require much detailed consideration.

Theos

The principal word is theos, the Greek equivalent of the Latin Deity, consistently translated in the English version God or god, unless the term is used idiomatically. These latter cases will be considered below. Various derivations of the word theos have been suggested. Parkhurst says of it: “The most probable seems to be that which deduces it from the verb theo, to place.” He quotes an old writer as saying: “It is probable that theoi, the Gods, were so called from thesis, position or placing, for the ancients took those for gods whom they found to move in a certain regular and constant manner, thinking them the causes of the changes in the air, and of the conservation of the universe; these are the Gods (theoi), which are the disposers and formers of all things.” Herodotus too has said they “called the gods theous for this reason, because they had disposed or placed in order all things and all countries.”

In the Septuagint Version of the Bible the word constantly occurs as the Greek representative of the Hebrew Elohim, thus substituting a singular for a plural noun. This action of the seventy is sanctioned by the New Testament. There may seem some inconsistency in this, but as we have seen the plurality expressed by Elohim is a very different idea from that which would have been conveyed to the Greek mind by the use of the plural theoi. This would have suggested a number of independent gods, whereas the Elohim of the Old Testament are all dependent on, and workers for the One God who is the sole source of their existence and power. Hence, no doubt the use of the singular Greek to represent the plural Hebrew — it emphasised the unity of the Deity. From what has been written concerning El and kindred words, and the derivation of theos, there will be no difficulty in apprehending what the title implies.

There are a few passages in the New Testament where God occurs, and theos is not in the Greek. Sometimes it is not expressed in the original at all, e.g., “God forbid,” and other expressions. In Acts xix. 20 the Greek is kurios, which see. In some passages “God ” occurs in italics; in these cases there is no corresponding word in the Greek. See for example Luke ii. 37.

With the foregoing indications, and the exceptions noted below, it will be easy to recognise all the occurrences of theos in the New Testament.

God forbid (Luke xx. 16; Romans iii. 4, 6, 31; vi. 2, 15; vii. 7, 13; ix. 14; xi. 1, 11; 1 Cor. vi. 15; Gal. ii. 17; iii. 21; vi. 14). It is most unfortunate that the Greek words used should have been so rendered. The expression merely implies “by no means,” or “certainly not,” as we might express it.

Warned of God (Matt. ii. 12, 22; Acts x. 22; Heb. xi. 7). Actually the word used means to be called or named, but was sometimes used to signify a divine oracle, in which sense it is used in the passages noted. In Heb. viii. 5 the same word is translated “admonished of God.”

Answer of God (Rom. xi. 4). The word in Greek is closely related to that rendered “warned of God.” It denotes a divine response or revelation.

Would to God (1 Cor. iv. 8; 2 Cor. xi. 1). I wish, is the radical meaning of the word. The introduction of the name of God seems to have been done to emphasise the expression — nothing more is involved.

God-speed (2 John x. 11). The Greek has chairo; it is a salutation — hail; rejoice, be glad.

There are a few instances where theos occurs in the Greek, but no reference to God is found in the English versions. They are as under.

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