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The Jesus Film - Mandjak / Manjaku / Kanyop / Mandjaque / Mandyak / Manjaca Language

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The Jesus Film - Mandjak / Manjaku / Kanyop / Mandjaque / Mandyak / Manjaca Language The Story of the Life and Times of Jesus Christ (Son of God). According to the Gospel of Luke. (Guinea-Bissau, …More
The Jesus Film - Mandjak / Manjaku / Kanyop / Mandjaque / Mandyak / Manjaca Language

The Story of the Life and Times of Jesus Christ (Son of God). According to the Gospel of Luke. (Guinea-Bissau, Gambia, Senegal) Mandjak / Manjaku / Kanyop / Mandjaque / Mandyak / Manjaca / Manjack / Manjaco / Manjiak / Mendyako / Ndyak Language. God Bless You All.

At the time of Jesus, there was no single form of Second Temple Judaism, and there were significant political, social, and religious differences among the various Jewish groups.[36] However, for centuries the Jews had used the term moshiach ("anointed") to refer to their expected deliverer.[31] A large number of Old Testament passages were regarded as messianic by the Jews, many more than are commonly considered messianic by Christians, and different groups of Jews assigned varying degrees of significance to them.[36]

The Greek word messias appears only twice in the Septuagint of the promised prince (Daniel 9:26; Psalm 2:2). This title was used when a name was wanted for the promised one who was to be at once King and Savior.[37][38] The New Testament states that the long-awaited messiah had come and describes this savior as "the Christ". In Matt 16:16, the apostle Peter said, in what has become a famous proclamation of faith among Christians since the first century, "You are the Christ, the Son of the living God."[36]

Mark 1:1 ("The beginning of the gospel of Jesus Christ, the Son of God") identifies Jesus as both Christ and the Son of God. The divinity is re-affirmed in Mark 1:11.[39] Thereafter, Mark never applies the term Christ to Jesus as a name. Matthew 1:1 uses Christ as a name and Matthew 1:16 explains it again with: "Jesus, who is called Christ". In the Gospel of John, Jesus referred to himself as the Son of God far more frequently than in the Synoptic Gospels.[40]

The use of the definite article before the word "Christ" and its gradual development into a proper name show that the Christians identified Jesus with the promised messiah of the Jews who fulfilled all the Messianic predictions in a fuller and a higher sense than had been given them by the rabbis.[31]

The Gospels of Mark and Matthew begin by calling Jesus both Christ and the Son of God, but these are two distinct attributions. They develop in the New Testament along separate paths and have distinct theological implications. At the time in Roman Judaea, the Jews had been awaiting the "Messiah", and many people were wondering who it would be. When John the Baptist appeared and began preaching, he attracted disciples who assumed that he would be announced as the messiah, or "the one" that they had been awaiting.

In the three Synoptic Gospels, the Baptism of Jesus is the first fact of the public ministry of Jesus and the first instance explicitly claiming that He is the Son of God, directly by God the Father and the descent of the Holy Spirit God, in aspect of a dove upon Him: Mark, chapter 1 (verses from 9 to 11)[41], Matthew, chapter 3 (verses 15 to 17)[42], and Luke, chapter 3 (vv. 15 to 17)[43]. Unlike Mark 1, the other two Synoptic Gospels don't refer the Baptism of Jesus in their first chapter. Nevertheless, Luke 1 narrows the birth of John the Baptist, and chapter 3 of Matthew is titled as its first narrative section by some translations of the Bible[44].

In the Gospel of St. John the Apostle and Evangelist too, the first instance of Jesus being called the Son of God appears during his baptism by John the Baptist. In the narrative, a voice from heaven called Jesus "My Son". John the Baptist was in prison in the Messengers from John the Baptist episode (Matthew 11:2–6 and Luke7:18–23),[45] and two of his disciples ask Jesus a question on his behalf: "Are you the one to come after me or shall we wait for another?"[46]—indicating that John doubted the identity of Jesus as Christ at that time (see also Rejection of Jesus).

In John 11:27 Martha told Jesus, "you are the Christ, the Son of God, who is coming into the world", signifying that both titles were generally accepted (yet considered distinct) among the followers of Jesus before the raising of Lazarus.[47]

Explicit claims of Jesus being the messiah are found in the canonical gospels in the Confession of Peter (e.g. Matthew 16:16) and the words of Jesus before his judges at his trial before the Sanhedrin.[37][48] These incidents involve far more than a mere Messianic claim; taken in their setting, they constitute a claim to be the Son of God.[37]

In the trial of Jesus before the Sanhedrin and Pontius Pilate, it might appear from the narratives of Matthew and Luke that Jesus at first refused a direct reply to the high priest's question: "Art thou the Christ?", where his answer is given merely as "su eipas" ("thou hast said it"). The Gospel of Mark, however, states the answer as "ego eimi" ("I am"), and there are instances from Jewish literature in which the expression "thou hast said it" is equivalent to "you are right".[37] The Messianic claim was less significant than the claim to divinity, which caused the high priest's horrified accusation of blasphemy and the subsequent call for the death sentence. Before Pilate, on the other hand, it was merely the assertion of his royal dignity which gave grounds for his condemnation.[37]

The word "Christ" is closely associated with Jesus in the Pauline epistles, which suggests that there was no need for the early Christians to claim that Jesus is Christ because it was considered widely accepted among them. Hence Paul can use the term Khristós with no confusion as to whom it refers, and he can use expressions such as "in Christ" to refer to the followers of Jesus, as in 1 Corinthians 4:15 and Romans 12:5.[49] Paul proclaimed him as the Last Adam, who restored through obedience what Adam lost through disobedience.[50] The Pauline epistles are a source of some key Christological connections; e.g., Ephesians 3:17–19 relates the love of Christto the knowledge of Christ, and considers the love of Christ as a necessity for knowing him.[51]

There are also implicit claims to him being the Christ in the words and actions of Jesus.[37] Episodes in the life of Jesus and statements about what he accomplished during his public ministry are found throughout the New Testament. Trinitarianism summarily claims: "Jesus Christ was fully God and fully man in one person, and will be so forever."[52]
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