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List of fictional games

Fictional games are games which were specifically created for works of fiction, or which otherwise originated in fiction.

In his foundational academic work on this topic, Stefano Gualeni defines Fictional Games as "playful activities and ludic artefacts conceptualized as part of fictional worlds", and emphasizes that - as elements of a work of fiction - their purpose is to trigger the imagination of the audience and cannot actually be (or at least were not originally meant to be) played.

Many fictional games have, however, been adapted into real games by fans or ludophiles by creating pieces and rules to fit the descriptions given in the source work. For example, unofficial versions of Fizzbin can be found in reality, and Mornington Crescent is widely played in online forums.

Fictional Games tend not to be presented in a detailed and formally complete manner by their authors. Within the respective works of fiction, they are typically defined just clearly enough to achieve their intended narrative functions.

Billiards games

 * Dom-Jot - Star Trek: The Next Generation, a game similar to bumper pool played on an irregularly-shaped table

Board games

 * Azad - a tactical game featured in the novel The Player of Games by Iain M. Banks
 * The Blackening - a trivia game based on African-American history and culture, featured in the movie of the same name.
 * Cones of Dunshire - a convoluted strategy game invented by Ben Wyatt on Parks and Recreation
 * Cyvasse - a strategy game in George R.R. Martin's A Song of Ice and Fire series, which appears to be a combination of Chess and Battleship
 * Dejarik or Holochess - a variant of chess played in the Star Wars setting
 * Gatlopp - a drinking game from the film Gatlopp: Hell of a Game
 * Gungi - a strategy game in the Hunter × Hunter manga and anime. It is played on a non-checkered gameboard with 81 squares arranged in a 9×9 grid, and has 13 different types of pieces and several stacked constructs.
 * Icehouse - The Empty City by Andrew Looney; an example of a fictional game that now exists as a real-world one
 * Jetan - a chess-like strategy game from the Edgar Rice Burroughs novel The Chessmen of Mars
 * Jumanji - a magical board game from the book and movie of the same name, later released in a variant as a real game
 * Kadis-kot - a board game first seen in the Star Trek: Voyager episode "Infinite Regress"
 * Liar's Lament – a board game first seen in the Pretty Little Liars episode "Playtime"
 * Pai Sho - a strategy game first seen in the Avatar: The Last Airbender episode "The Waterbending Scroll" (S1E9); an example of a fictional game that now exists as a real-world one through various fan-made game versions (the 4 major variants are Skud-, Ginseng-, Vagabond- and Adevăr Pai Sho) and an official version by Nickelodeon
 * Stars and Comets - in Andre Norton novels
 * Stealth chess - a chess variant played in the Ankh-Morpork Assassins' Guild, in which pieces move invisibly; Discworld
 * Sazou - A game similar to Chess played on Draconia and Gallifrey in Doctor Who.
 * Survivor - a two-player game in Return to Zork. The game is asymmetric, and the Zork player character must ultimately win two games, one as each of the Survivor players, to complete Return to Zork.
 * Tadek - a strategy game in the Farscape episode "The Flax" that involves building holographic columns while pushing game pieces around a board; the game can be used for gambling
 * Tak - a strategy game in The Name of the Wind by Patrick Rothfuss, later developed into a real game.
 * Three-Cornered Pitney - unplayable board game invented by Mad Magazine
 * Three-Dimensional Chess - a strategy game first seen in the Star Trek episode "Where No Man Has Gone Before ", later developed into a real game
 * Thud - a chess-like game of Trolls and Dwarves appearing in Terry Pratchett's novel of the same name
 * Wizard's chess - a variant of chess in the Harry Potter universe, featuring magically animated, intelligent pieces
 * Zathura - a Jumanji-like game from the book of the same name and the film Zathura: A Space Adventure.

Card games

 * Caravan - A two player card game used for both gambling and passing time in Fallout: New Vegas.
 * Cripple Mr. Onion - Discworld; Fan rules have been created, but are not official, and use ordinary playing cards rather than a Discworld "Caroc" deck.
 * Double Fanucci - a fictional card game mentioned throughout the Zork series of computer adventure games.
 * Dragon Poker - the MythAdventures books by Robert Asprin
 * Fizzbin - Star Trek
 * Go Johnny Go Go Go Go - is a comedy fictional card game from the television series, The League of Gentlemen from the Series 2 episode, "A Plague on Royston Vasey".
 * Gwent - A card game in the novel series The Witcher. Later available as a video game.
 * Lucky Horseshoes - A variant of Blackjack found in Fallout: New Vegas, played with an animatronic cowboy in exchange for in-game rewards.
 * Sabacc - a card game used for gambling in Star Wars, and the game in which Han Solo won the Millennium Falcon from Lando Calrissian. Real versions of the game have been produced and can be bought at Disneyland.
 * Tongo - Star Trek: Deep Space Nine TV series
 * Triad - Battlestar Galactica (2004 series)
 * Triple Triad - first appearing in the video game Final Fantasy VIII, it can also be played as a minigame in Final Fantasy XIV: A Realm Reborn and Final Fantasy Portal App. In 1999, after the release of Final Fantasy VIII, toy company, Bandai, produced a real Triple Triad card deck.  Since the game was only produced in Japan and not readily available in America and Europe, the cards have become rare collector's items.

MMORPGS/Role-playing games

 * Bunkers & Badasses - a parody of Dungeons & Dragons, the central game played in Tiny Tina's Assault on Dragon Keep, a DLC of the video game Borderlands 2
 * The Game - a parody of World of Warcraft, the unnamed MMORPG is played by the central characters of The Guild web series
 * HackMaster and its many spinoffs - Knights of the Dinner Table
 * Kingdom Scrolls - from the British television series Dead Pixels
 * OASIS - a virtual world and MMORPG featured in Ready Player One by Ernest Cline
 * Ogres & Oubliettes - a tabletop role-playing game in the My Little Pony: Friendship Is Magic animated series.
 * Raven's Banquet - the expansion pack featured in the first season of Mythic Quest, designed for the MMORPG of the same name

Athletic sports

 * Assassin's Guild Wall Game - "a cross between squash, urban rock climbing and actual bodily harm", Discworld (named after the Eton Wall Game)
 * Indoor hang gliding - Geoff Maltby in the television series Benidorm claims to be North West champion of it
 * Lifting - popular extreme sport, similar to surfing, but in the air; practitioners ride "reflection boards" on waves of "Transparence Light Particles"; from anime/manga series Eureka Seven
 * Taking the Stone - in Farscape, a game played by the youth of an unnamed royal cemetery planet. The game consists of jumping into a deep well, and chanting while falling. To protect a participant from smashing into the bottom of the well and dying, there is a sonic net which is sustained by the participants' voices, and is intended to provide a soft landing.

Combat sports

 * Anbo-Jitsu - Star Trek: The Next Generation, a one-on-one martial arts combat sport wherein the players are blindfolded and use proximity-detector staves to locate the opponent
 * Ape Fighting - from Futurama, a fighting sport involving two apes (typically gorillas) engaging in pugilistic combat while adorned with comically-undersized costumes and props
 * The Hunger Games - from the books and movies of the same name. Each year, adolescents from oppressed districts are forced to fight to the last survivor in an elaborate outdoor arena, itself designed to pose many threats to tributes' lives, for the entertainment of citizens in the wealthy Capitol district.
 * Kosho - from The Prisoner, Kosho appeared prominently in the episode “It’s Your Funeral.” According to Kosho rules, one opponent must knock the other into a four-by-eight foot tank of water. Trampolines are placed on two sides of the pool and ledges above on three. Upon any successful dunking, the Kosho match is over.
 * The Running Man - from The Running Man, the titular television show features convicted criminals fighting for their lives (and pardons) in an arena while being hunted down by professional celebrity mercenaries called "stalkers", presented in the same vein as theme-based pro-wrestlers

Team ball sports

 * 43-Man Squamish - fictional college sport from Mad Magazine
 * Arena Stickball - Fictional sport from Alternia, in both Homestuck and Hiveswap wherein two teams of 5 players compete to score points using 16 different balls. The game is played over two 11-hour halves.
 * BASEketball - from the movie of the same name
 * Blernsball - 30th-century version of baseball from Futurama, wherein it is called the "Earthican Pastime."
 * Blitzball - Final Fantasy X, a soccer-like game played in a massive sphere of water
 * Calvinball - a game where there are only two rules: players must wear masks, and you can never play the same way twice; Calvin and Hobbes by Bill Watterson
 * Grav-Ball - a future sport played in a zero-G court by two six-man teams, who try to score goals with a five-kilogram steel ball, as depicted in the board game by FASA.
 * Grifball - A violent rugby-style game where two teams try to bring bombs to their own goal, as seen in Halo 3 (2007).
 * HyperBlade - an ultraviolent variant of ice hockey played on an ellipsoidal rink with either a puck or a severed head, from the PC game of the same name
 * Mittens - A game played in Foon featuring nonsensical rules from the improvisational comedy podcast Hello From the Magic Tavern
 * Moopsball - team sport created by Gary Cohn in Rules for Moopsball (1976), referenced in Legion of Superheroes and in Gene Wolfe's There Are Doors
 * P.A.S.S. Time - A game revolving around bringing weaponry on the field, with holding the ball making weapons unusable until passed. Features in Team Fortress 2.
 * Pyramid - a basketball-like game featured in Battlestar Galactica
 * Quidditch - Harry Potter series by J. K. Rowling, a team sport with four balls and seven players on each team who ride around on broomsticks
 * Speedball - futuristic and violent mix of handball and hockey featured in the cyberpunk inspired games of the same name
 * Zero-Grav Hyperball - A sport played with rackets and balls played on Gallifrey, as shown in Doctor Who.

Non-team ball sports

 * Gonnis - a combination of golf and tennis featured in the BBC comedy series Look Around You, a parody of science and technology programming.
 * Igo Soccer - the participants have to do figures with some pebbles and a ball, sport from the Japanese shõnen Nichijō

Other sports

 * Apopudobalia - encyclopedia fictitious entry, effectively association football.
 * Frolf - From Ribbit King, a version of disc golf.
 * Futuresport - from the movie of the same name, a combination of basketball, baseball and hockey that uses hoverboards and rollerblades.
 * The Game - From Piers Anthony's Apprentice Adept series of novels; includes almost all known games and competitions; winners of the yearly Tourney get to become Citizens
 * German batball - from Kurt Vonnegut's novel The Sirens of Titan
 * Guyball - ball game played by Green Wing's Dr Guy Secretan.
 * Hadaul - from Jack Vance's Demon Princes book The Face, a team game involving conspiracies among players, played with double-edged blades almost a foot long.
 * Hussade - from Jack Vance's Alastor series, especially prominent in Trullion: Alastor 2262, a team sport played on a gridiron of rungs suspended over a water tank; players body-block members of the opposing team into the tank, while trying to reach the sheirl, a woman standing at her team's home platform.
 * Jugger - the movie The Blood of Heroes
 * Light Cycle racing - a race on virtual motorcycles in the Tron franchise
 * The Long Walk - from a Richard Bachman/Stephen King book of the same name
 * Motorball - from the Battle Angel Alita manga
 * Parrises Squares - an athletic, full-contact sport in Star Trek
 * Podracing - violent vehicular racing sport from Star Wars wherein the pilots of "podracers" - massive, twin-engined hover vehicles - participate in a high-tech version of chariot racing
 * Redline - a car elimination race in the film Redline
 * Rollerball - from William Harrison's story "Roller Ball Murder", on which the movie Rollerball was loosely based
 * Skeet Surfin' - a mixture of surfing and skeet shooting depicted in a musical parody of The Beach Boys in film Top Secret!
 * Sky-surfing - appearing in numerous Judge Dredd stories
 * Transcontinental Road Race - Death Race 2000

Video games

 * Alien Child and Perfect Mom - games from the movie Her (2013)
 * The Amazing Digital Circus - a VR game from the same title.
 * Bandersnatch, Nohzdyve, and Metl Hedd - games from Black Mirror: Bandersnatch (2018)
 * Bonestorm and Lee Carvallo's Putting Challenge - games appearing in the Simpsons episode Marge Be Not Proud
 * Buzz Lightyear: Attack on Zurg - a Super Nintendo game that appears at the beginning of Toy Story 2 (1999)
 * Chinpokomon - a parody of the Pokémon franchise that appears in the South Park episode of the same name
 * CURS>R - a text-based adventure game from Choose or Die (2022)
 * Feathered Serpent - a computer game created by Damian Cray in the Alex Rider TV show
 * Fix-It Felix Jr., Sugar Rush, Hero's Duty, and Slaughter Race - games from Wreck-It Ralph (2012) and its sequel Ralph Breaks the Internet (2018)
 * The Game - a head-mounted virtual reality game in the Star Trek: The Next Generation episode "The Game" (S5E06)
 * The Game - unnamed title published by fictional company Game Punch in the TV show I Feel Bad
 * Global Thermonuclear War and Falken's Maze - a military simulation program mistaken for a computer game and a computer game to be played by an artificial intelligence in WarGames (1983)
 * Kebab Fighter - a parody of Street Fighter II that appears in the cartoon sitcom The Amazing World of Gumball
 * Ninja Ninja Revolution - an arcade game appearing in Scott Pilgrim vs. the World (2010)
 * Only You Can Save Mankind - a video game appearing in the 1992 Terry Pratchett book of the same name.
 * Polybius - The subject of an urban legend pertaining to an alleged 1981 arcade game. The game has made appearances in various media.
 * Roy: A Life Well-Lived - A VR life simulator from the TV series Rick and Morty
 * Sentries of the Last Cosmos - a VR game in the Batman Beyond episode of the same name. The game and creator are portrayed very similarly to Star Wars and George Lucas.
 * Space Paranoids - an arcade game created by Kevin Flynn and featured in Tron (1982)
 * Striking Vipers - a VR fighting game from the Black Mirror episode of the same title.
 * Wrestle Jam 88 - from the movie The Wrestler (2008)
 * Zapazoids - an arcade game from the audio drama series Adventures in Odyssey

Other games

 * Chula - in the Star Trek: Deep Space Nine episode "Move Along Home"
 * The Glass Bead Game - Hermann Hesse's novel of the same name
 * Mornington Crescent - I'm Sorry I Haven't a Clue radio comedy programme
 * Poohsticks - Winnie-the-Pooh
 * Quis - a building game from the Saga of the Skolian Empire novels by Catherine Asaro involving the laying down of geometric solid shapes (dice) in various combinations; rules contain encoded knowledge of one of the former empires in the novel series
 * Sej – a dicing game played in Serpent's Reach
 * True American - in New Girl, a game that is 50% drinking, 50% Candy Land, and also the floor is lava

title: List of fictional games


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W. & J. Sloane

W. & J. Sloane, (W&J Sloane, Sloane's), was a chain of furniture stores that originated from a luxury furniture and rug store in New York City that catered to the prominent, including the White House and the Breakers, and wealthy, including the Rockefeller, Whitney, and Vanderbilt families.

After a long period of prosperity, nationwide expansion and prominence, the firm went through a short period of decline and was forced to file for bankruptcy in 1985.

History
On March 2, 1843, the company was founded as a rug importer and seller by William Sloane, who had just emigrated from Kilmarnock, Scotland, a town famous for expensive furniture, fine carpets and rugs. Its teak and jute resources came from East Bengal (present day Bangladesh). In 1852, his younger brother John W. Sloane joined the firm, upon which it was renamed W. & J. Sloane, followed by William's son William D. Sloane. It was the first company to import oriental carpets into the United States. It soon expanded to include furniture and other home furnishings, and quickly became the choice of the elite in New York.

In 1875, Sloane's established an outlet for the import of carpets and home furnishings in San Francisco.

In the late 19th century, the company added an antiques department, started producing furniture, and became the first home furnishings store in the country, billing itself as "W. & J. Sloane Interior Decorators and Home Furnishers." Its flagship store was originally located at Broadway and 19th Street, in "Ladies' Mile", relocating later to 414 Fifth Avenue at 38th Street, the former flagship of Franklin Simon & Co.

Taste-setter for America
In 1891, W. & J. Sloane incorporated and set the national decorating taste of the United States, and over the next sixty years decorated the homes of the most prominent people in the country, including the Breakers and the White House, created Hollywood movie sets, and even designed and decorated interiors of automobiles. It opened a branch in San Francisco, California originally to furnish pavilions at the 1915 Panama-Pacific Exposition (it also furnished the model homes at the 1939 New York World's Fair). It later acquired other upscale firms such as the California Furniture Company, and in 1925 a subsidiary, the Company of Master Craftsmen was founded by William Sloane Coffin Sr. (the father of Rev. William Sloane Coffin) to create colonial revival furniture.

San Francisco
In March 1909, Sloane's moved from Van Ness and Market and the next month held the grand opening of its grand new, 120000 sqft, 9-story Gothic/Renaissance-style flagship store near Union Square at 216–228 (now 222) Sutter Street, designed by Reid & Reid, which still bears the W. & J. Sloane sign as part of its cladding.

Washington, D.C.
In March 1926, Sloane's moved its small Washington, D.C. store on H Street near the White House into much larger quarters at 708–12 12th St. near G St., site of a present-day Macy's in the F Street shopping district. It would later move again to Connecticut Avenue in the Dupont Circle.

Los Angeles stores
In 1928, it acquired the California Furniture Company and converted its store at the Joseph E. Carr Building, 644–6 S. Broadway in Downtown Los Angeles, built in 1908-9 and designed by architect Robert Brown Young, to the W. & J. Sloane Los Angeles store. The building would later (1947–1980) serve as the second downtown flagship of local clothing chain Harris & Frank. In 1935 it closed and moved to the then-new upscale shopping district, Beverly Hills. The building at 9536 Wilshire Boulevard on the corner of Rodeo Drive would later house a branch of Los Angeles-based Haggarty's Furniture, and from 1972 to 1987, Bonwit Teller. Sloane's first Beverly Hills location was so successful that it soon moved to larger quarters next door, which would become a Gumps after Sloane's demise.

During World War II the company worked with the Newport News Company and the North Carolina Shipbuilding Company on shipbuilding contracts for the United States Navy fitting out the interiors of liberty ships under the direction of John Sloane Griswold.

Suburban expansion
In 1955, after a three-year internal struggle, control of the firm left the hands of a direct descendant of the Sloanes when Benjamin Coates, 37, was elected president. This meant the ouster of president W.E.S. Griswold Jr. and chairman of the board John D. Sloane, both grandsons of the founders. Coates was a financier who married John D. Sloane's daughter in 1944 and served on the board. Along with the City Stores Company syndicate, he bought up 70% of the stock to win control and become head of the firm.

After the store left family hands, further growth over the decades was characterized as "over-expansion" while Sloane's lowered the price and quality of its goods during this period. Sloane's opened New York City-area suburban US branches in Garden City, Manhasset, on Post Road in White Plains, Fashion Center in Paramus, Short Hills, Red Bank, Fox Pavilion in Jenkintown, PA outside Philadelphia, and in Connecticut at Ridgeway Center in Stamford as well as in Hartford, for an eventual total of 15.

Decline
City Stores was forced to file for bankruptcy in 1979 so that it could "continue operating while it works out a plan to pay its creditors."

Sloane's was then acquired by Hollywood-based RB Furniture in 1981. The chain closed its 38th Street store in 1984, and filed for bankruptcy on September 11, 1985. Its remaining stores were sold in 1986.

Legacy
The company generated considerable wealth for the direct descendants of William and John Sloane, who include in addition to Rev. Coffin, diplomat Cyrus Vance, attorney Cyrus Vance Jr., musical producer John H. Hammond, his son, musician John P. Hammond, and philanthropist Emily Thorn Vanderbilt Sloane. It also brought the Sloane family into prominence in New York City, where they intermarried with the Whitneys, the Vanderbilts, and the Pynes. Employees who worked for the firm include the American cooking icon Julia Child (then Julia McWilliams), whose first job out of Smith College in October 1935 was Assistant to the New York Advertising Manager, A. W. Forester. Other notables include the Bevelacqua brothers: Salvatore and Aurelio, who designed under the Sloane banner before their respective success in furniture design.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: W. & J. Sloane


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Names and titles of Jesus in the New Testament

Two names and a variety of titles are used to refer to Jesus in the New Testament. In Christianity, the two names Jesus and Emmanuel that refer to Jesus in the New Testament have salvific attributes. After the crucifixion of Jesus the early Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him. Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus. In time, some of these titles gathered significant Christological significance.

Christians have attached theological significance to the Holy Name of Jesus. The use of the name of Jesus in petitions is stressed in John 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you." There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power.

Jesus
In the New Testament the name Jesus is given both in the Gospel of Luke and the Gospel of Matthew, and Emmanuel only in Matthew. In Luke 1:31 an angel tells Mary to name her child Jesus, and in Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.

Although the precise difference between a 'name' and a 'title' may be open to interpretation, 198 different names and titles of Jesus in the Bible are listed in Cruden's Concordance, first published in 1737, and continuously in print ever since. The first index of the book (following the royal dedications and author's preface) is entitled "A collection of the Names and Titles given to Jesus Christ", with 198 names listed, each accompanied by a biblical reference.

During his lifetime, when the need for specificity arose, a patronym or toponym would be added to his given name. These forms of address have been translated into English as "Jesus son of Joseph," "Jesus of Nazareth" and "Jesus the Nazarene."

Etymology
There have been a number of proposals as to the origin and etymological origin of the name Jesus. The name is related to the Biblical Hebrew form Yehoshua`, which is a theophoric name first mentioned in the Bible in referring to one of Moses' companions and his successor as leader of the Israelites. This name is usually considered to be a compound of two parts: Yeho, a theophoric reference to YHWH, the distinctive personal name of the God of Israel, plus a form derived from the Hebrew triconsonantal root y-š-ʕ or י-ש-ע "to liberate, save". There have been various proposals as to how the literal etymological meaning of the name should be translated, including:

 * YHWH saves
 * YHWH (is) salvation
 * YHWH (is) a saving-cry
 * YHWH (is) a cry-for-saving
 * YHWH (is) a cry-for-help
 * YHWH (is) my help

This early Biblical Hebrew name (Yehoshua`) underwent a shortening into later biblical  (Yeshua`), as found in the Hebrew text of verses Ezra 2:2, 2:6, 2:36, 2:40, 3:2, 3:8, 3:9, 3:10, 3:18, 4:3, 8:33; Nehemiah 3:19, 7:7, 7:11, 7:39, 7:43, 8:7, 8:17, 9:4, 9:5, 11:26, 12:1, 12:7, 12:8, 12:10, 12:24, 12:26; 1 Chronicles 24:11; and 2 Chronicles 31:15—as well as in Biblical Aramaic at verse Ezra 5:2. These Bible verses refer to ten individuals (in Nehemiah 8:17, the name refers to Joshua son of Nun). This historical change may have been due to a phonological shift whereby guttural phonemes weakened, including [h]. Usually, the traditional theophoric element Yahu was shortened at the beginning of a name to  [Yo-], and at the end to  [-yah]. In the contraction of Yehoshua` to Yeshua`, the vowel is instead fronted (perhaps due to the influence of the y in triliteral root y-š-ʕ). During the post-biblical period, the name was also adopted by Aramaic and Greek-speaking Jews.

By the time the New Testament was written, the Septuagint had already transliterated ישוע (Yeshua`) into Koine Greek as closely as possible in the 3rd-century BCE, the result being Ἰησοῦς (Iēsous). Since Greek had no equivalent to the Semitic letter shin [sh], it was replaced with a σ sigma [s], and a masculine singular ending [-s] was added in the nominative case, in order to allow the name to be inflected for case (nominative, accusative, etc.) in the grammar of the Greek language. The diphthongal [a] vowel of Masoretic Yehoshua` or Yeshua` would not have been present in Hebrew/Aramaic pronunciation during this period, and some scholars believe some dialects dropped the pharyngeal sound of the final letter (`ayin) [`], which in any case had no counterpart in ancient Greek. The Greek writings of Philo of Alexandria and Josephus frequently mention this name. It also occurs in the Greek New Testament at Acts 7:45 and Hebrews 4:8, referring to Joshua son of Nun.

From Greek, Ἰησοῦς (Iēsous) moved into Latin at least by the time of the Vetus Latina. The morphological jump this time was not as large as previous changes between language families. Ἰησοῦς (Iēsous) was transliterated to Latin IESVS, where it stood for many centuries. The Latin name has an irregular declension, with a genitive, dative, ablative, and vocative of Jesu, accusative of Jesum, and nominative of Jesus. Minuscule (lower case) letters were developed around 800 AD and some time later the U was invented to distinguish the vowel sound from the consonantal sound and the J to distinguish the consonant from I. Similarly, Greek minuscules were invented about the same time, prior to that the name was written in capital letters: ΙΗϹΟΥϹ or abbreviated as: ΙΗϹ with a line over the top, see also Christogram.

Modern English Jesus derives from Early Middle English Iesu (attested from the 12th century). The name participated in the Great Vowel Shift in late Middle English (15th century). The letter J was first distinguished from 'I' by the Frenchman Pierre Ramus in the 16th century, but did not become common in Modern English until the 17th century, so that early 17th century works such as the first edition of the King James Version of the Bible (1611) continued to print the name with an I.

"Jesus" forms
"Jesu" is a remnant in modern English of the declension and use of grammatically inflected case endings with some proper nouns in Middle English, which persisted into Early Modern English to around the time of Shakespeare. The form Jesu is often a vocative, "Jesu!", but may also stand for other cases, such as genitive, as in Latin. The form "Jesu" was preserved in hymns and poetry long after it had fallen out of general use in speech, for example in poet laureate Robert Bridges' translation of Johann Schop's wording for the English translation of Johann Sebastian Bach's cantata, Jesu, Joy of Man's Desiring and in T. S. Colvin's hymn, Jesu, Jesu, fill us with your love, based on a song from northern Ghana. During the late 19th century, as Jesu was increasingly seen as antiquated, some churches attempted to update the wording of hymns containing "Jesu" to "Jesus". In modernizing hymn texts the use of "Jesu's" or "Jesus'" could cause problems where the metre only allowed two syllables, "Je-su's".

Significance of the name
Christians have attached theological significance to the name of Jesus from the earliest days of Christianity. Devotions to and feasts for the Holy Name of Jesus exist both in Eastern and Western Christianity. The devotions and venerations to the name Jesus also extend to the IHS monogram, derived from the Greek word for Jesus ΙΗΣΟΥΣ.

The significance of the name of Jesus in the New Testament is underscored by the fact that in his Nativity account Matthew pays more attention to the name of the child and its theological implications than the actual birth event itself.

Reverence for the name of Jesus is emphasized by Saint Paul in Philippians 2:10 where he states: "That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth".

The use of the name of Jesus in petitions is stressed in John 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you." Many Christian prayers thus conclude with the words: "Through Our Lord Jesus Christ". There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power, and that where the name of Jesus is spoken or displayed the power of Jesus can be called upon.

Emmanuel
Matthew 1:23 ("they shall call his name Emmanuel") provides the name 'Emmanuel' (meaning God is with us). 'Emmanuel', which is taken from Isaiah 7:14, does not appear elsewhere in the New Testament.

The name 'Emmanuel' (also Immanuel or Imanu'el)  of the Hebrew עִמָּנוּאֵל "God [is] with us" consists of two Hebrew words: אֵל (’El, meaning 'God') and עִמָּנוּ (ʻImmānū, meaning 'with us'); Standard Hebrew ʻImmanuʼel, Tiberian Hebrew ʻImmānûʼēl. It is a theophoric name used in the Bible in Isaiah 7:14 and.

Some interpreters see Matthew 1:23 providing a key to Emmanuel Christology in the New Testament, with Matthew showing an interest in identifying Jesus as "God with us" and later developing the Emmanuel theme at key points throughout his Gospel. The name Emmanuel does not directly appear elsewhere in the New Testament, but Matthew builds on the motif in Matthew 28:20 to indicate that Jesus will be with the faithful to the end times. According to Ulrich Luz, the Emmanuel motif brackets the entire Gospel of Matthew between 1:23 and 28:20, appearing explicitly and implicitly in several other passages, setting the tone for the salvific theme of Matthew. Some Christians see the same meaning in Matthew 28:20 ("I am with you always, even unto the end of the world") indicates that Jesus will be with the faithful to the end of the age.

Christ
The title "Christ" used in the English language is from the Greek Χριστός (Christos), via the Latin Christus. It means "anointed one". The Greek is a loan translation of the Hebrew mashiaħ (מָשִׁיחַ) or Aramaic mshiħa (מְשִׁיחָא), from which the English word messiah is derived. "Christ" has now become a name, one part of the name "Jesus Christ", but originally it was a title ("the Messiah") and not a name; however its use in the phrase "Christ Jesus" is a title.

The Greek-language Septuagint version of the Hebrew Bible (translated over a century before the time of Jesus), used the word Christos to express in Greek the Hebrew word mashiach (messiah), meaning "anointed". (Another Greek word, Messias, appears in Daniel 9:26 and Psalm 2:2.) The New Testament states that the long-awaited Messiah had come and describes this savior as the Christ. In Matthew 16:16, the Apostle Peter—in what has become a famous proclamation of faith among Christians since the first century—said, "You are the Christ, the Son of the living God." In John 11:27 Martha tells Jesus "you are the Christ", just before the raising of Lazarus.

In the Pauline Epistles the word Christ is so closely associated with Jesus that it is apparent that for the early Christians there is no need to claim that Jesus is Christ, for that is considered widely accepted among them. Hence Paul can use the term Christos with no confusion as to whom it refers to, and as in First Corinthians 4:15 and Romans 12:5 he can use expressions such as "in Christ" to refer to the followers of Jesus.

Canonical biblical texts lack any account of a formal literal anointing of Jesus as "Christ" with the traditional oil (or chrism). Christological thought may interpret the baptism of Jesus in water by John the Baptist (Matthew 3:16) as a metaphorical anointing carried out in the light of Isaiah 61:1 – "the Lord hath anointed me to preach good tidings".

Early followers of Jesus, who soon came known as "Christians" after the title Christos, developed symbols for representing Christ (i.e. Christograms) – for example, the Chi Rho symbol, formed by superimposing the first two Greek letters in "Christ" ( Greek : "Χριστός" ): chi = ch  and rho = r, to produce ☧.

Lord
Early Christians viewed Jesus as "the Lord" and the Greek word Kyrios (κύριος) which may mean God, lord or master appears 775 times in the New Testament, referring to him. In everyday Aramaic, Mari was a very respectful form of polite address, well above "Teacher" and similar to Rabbi. In Greek this has at times been translated as Kyrios. While the term Mari expressed the relationship between Jesus and his disciples during his life, the Greek Kyrios came to represent his lordship over the world.

Pauline writings further established the various theological consequences of the Lord/Kyrios concept among early Christians, and emphasized the attributes of Jesus as not only referring to his eschatological victory, but to him as the "divine image" (Greek εἰκών eikōn) in whose face the glory of God shines forth. In Romans 10:9–13 Paul emphasized the salvific value of the title, and stated that confessing by mouth (homologeo) the belief that Jesus is Lord (Kyrion Iesoun) signifies one's salvation.

The high frequency of the use of the term Kyrios in the Acts of the Apostles indicates how natural it was for early Christians to refer to Jesus in this way. This title persisted among Christians as the predominant perception of Jesus for a number of centuries.

The use of the Kyrios title for Jesus is central to the development of New Testament Christology, for the early Christians placed it at the center of their understanding and from that center attempted to understand the other issues related to the Christian mysteries. The question of the deity of Christ in the New Testament is inherently related to the Kyrios title of Jesus used in the early Christian writings and its implications for the absolute lordship of Jesus. In early Christian belief, the concept of Kyrios included the pre-existence of Christ for they believed that if Christ is one with God, he must have been united with God from the very beginning.

The title, even in the Greek form, continues to be widely used in Christian liturgy, e.g. in the Kyrie eleison, Christe eleison combination (i.e. Lord have mercy, Christ have mercy), where Jesus is referred to as Lord in one case, and as Christ immediately thereafter.

Master
The Greek word Epistates (Epistata in the vocative case) is used only in Luke's gospel, where it occurs six times. Robert O'Toole argues that the word relates to Jesus' power over the material world rather than his teaching. Some commentators suggest that in Luke 5, Peter progresses from seeing Jesus as "Master" (v. 5) to seeing him as "Lord" (v. 8).

Logos (the Word)

John 1:1-18 calls Jesus the Logos (Greek λόγος), often used as "the Word" in English translations. The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos/Word is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13. It appears nowhere else in the New Testament.

The series of statements regarding the Logos at the very beginning of the Gospel of John build on each other. The statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God. The statement that the Logos was "with God" asserts the distinction of Jesus from God. The statement that the Logos "was God" states the unity of Jesus with God the Father, thus stating his divinity as God the Son.

In 1 John 1:1 the arrival of the Logos as "the Word of life" from the beginning is emphasized and 1 John 5:6 builds on it to emphasize the water and blood of incarnation. With the use of the title Logos, Johannine Christology consciously affirms the belief in the divinity of Jesus: that he was God who came to be among men as the Word Incarnate.

Although as of the 2nd century the use of the title Logos gave rise to debate between the Alexandrian and Antiochian schools of thought regarding the interaction of the human and divine elements in the Person of Christ, after the First Council of Nicaea in 325 and Council of Chalcedon in 451 the Logos and the second person of the Trinity were often used interchangeably.

Son of God
The title "Son of God" is applied to Jesus in many cases in the New Testament. It is often used to refer to his divinity, from the beginning in the Annunciation up to the Crucifixion. The declaration that Jesus is the Son of God is made by many individuals in the New Testament, on two separate occasions by God the Father as a voice from Heaven, and is also asserted by Jesus himself. The Son of God title, according to most Christian denominations, Trinitarian in belief, refers to the relationship between Jesus and God, specifically as "God the Son".

For thousands of years, emperors and rulers ranging from the Western Zhou dynasty (c. 1000 B.C.) in China to Alexander the Great in Greece have assumed titles that reflect a filial relationship with deities. At the time of Jesus, Roman Emperor Augustus exploited the similarity between the titles Divi filius (son of the Divine One) and "Dei filius" (Son of God) and used the ambiguous inscription "DF" to refer to himself to emphasize the divine component of his image. J. D. Crossan argues that early Christians adopted this title.

The Gospel of Mark begins by calling Jesus the Son of God and reaffirms the title twice when a voice from Heaven calls Jesus "my beloved Son" in and. In Matthew 14:33, after Jesus walks on water, the disciples tell Jesus: "You really are the Son of God!" In Matthew 27:43, while Jesus hangs on the cross, the Jewish leaders mock him to ask God help, "for he said, I am the Son of God", referring to the claim of Jesus to be the Son of God. Matthew 27:54 and include the exclamation by the Roman commander, "He was surely the Son of God!", after the earthquake following the Crucifixion of Jesus. When, in, Apostle Peter states, "You are Christ, the Son of the living God", Jesus not only accepts the titles, but calls Peter "blessed" and declares the profession a divine revelation, unequivocally declaring himself to be both Christ and the Son of God in Matthew 16:15-16.

In the New Testament, Jesus uses the term "my Father" as a direct and unequivocal assertion of his sonship, and a unique relationship with the Father beyond any attribution of titles by others, e.g., in Matthew 11:27, John 5:23 and John 5:26. In a number of other episodes, Jesus claims sonship by referring to the Father, e.g., in Luke 2:49, when he is found in the temple, a young Jesus calls the temple "my Father's house", just as he does later in in the Cleansing of the Temple episode. In Matthew 1:11 and, Jesus allows himself to be called the Son of God by the voice from above, not objecting to the title.

Of all the Christological titles used in the New Testament, Son of God has had one of the most lasting impacts in Christian history and has become part of the profession of faith by many Christians. In the mainstream Trinitarian context, the title implies the full divinity of Jesus as part of the Holy Trinity of Father, Son and the Spirit. However, the concept of God as the father of Jesus and Jesus as the one and only Son of God is distinct from the concept of God as the Creator and father of all people, as indicated in the Apostles' Creed. The profession begins with expressing belief in the "Father almighty, creator of heaven and earth" and then immediately, but separately, in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood within the Creed.

Son of man
The term son of man appears many times in all four gospel accounts, e.g. 30 times in Matthew. However, unlike the title son of God, its proclamation has never been an article of faith in Christianity. While the profession of Jesus as the son of God has been an essential element of Christian creeds since the Apostolic Age, such professions do not apply to son of man. Yet, the Christological analysis of the relationship between the two terms has been the subject of much research.

In modern biblical research the occurrences of son of man in the Synoptic gospels are generally categorized into three groups: those that refer to his "coming" (as an exaltation), those that refer to "suffering" and those that refer to "now at work", i.e. referring to the earthly life.

The presentation in the Gospel of John is somewhat different from the Synoptics and in John 1:51 he is presented as contact with God through "angelic instrumentality", in John 6:26 and 6:53 he provides life through his death and in John 5:27 he holds the power to judge men. The first chapter of the Book of Revelation refers to "one like unto a son of man" in Revelation 1:12–13 which radiantly stands in glory and speaks to the author. In the Gospel of John Jesus is not just a messianic figure, nor a prophet like Moses, but the key emphasis is on his dual role as son of God and son of man.

Although the son of man is distinct from the son of God, some gospel passages equate them in some cases, e.g. in Mark 14:61, during the Sanhedrin trial of Jesus when the high priest asked Jesus: "Art thou the Christ, the Son of the Blessed?" Jesus responded "I am: and ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven." This builds on the statement in Mark 9:31 that "The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again." In the parable of the Sheep and the Goats, the returning son of man has the power to judge, by separating men from "all the nations" into distinct groups, in Matthew 25:31–46.

For centuries, the Christological perspective on son of man has been a natural counterpart to that of son of God and in many cases affirms the humanity of Jesus just as son of God affirms his divinity. In the 5th century, Saint Augustine viewed the duality of son of God and son of man in terms of the dual nature of Christ in hypostatic union, in that the son of God became the son of man through the act of incarnation and wrote: "Since he is the only Son of God by nature, he became also the Son of Man that he might be full of grace as well."

Geza Vermes has argued that "the son of man" in the Gospels is unrelated to these Hebrew Bible usages. He begins with the observation that there is no example of "the" son of man in Hebrew sources. He suggests that the term originates in Aramaic—bar nash/bar nasha. Based on his study of Aramaic sources, he concludes that in these sources: (1) "Son of man" is a regular expression for man in general. (2) It often serves as an indefinite pronoun ("one" or "someone"). (3) In certain circumstances it may be employed as a circumlocution. In monologues or dialogues the speaker can refer to himself, not as 'I', but as "the son of man" in the third person, in contexts implying awe, reserve, or modesty. (4) In none of the extant texts does "son of man" figure as a title.

James E. Talmage, a prominent writer and leader in The Church of Jesus Christ of Latter-day Saints argued that the definitive article used in the New Testament makes the title "the Son of Man" a distinguishing appellation exclusive to Jesus. Talmage supports the view of Vermes, but adds to it the additional meaning that Jesus is the son of an exalted man, subscribing to the Church's doctrine of Exaltation. In this sense, too, the title is unique to Jesus, as he is the only literal physical offspring of God the Father.

No discussion of the title "Son of Man" (בר אנש) is complete without reference to the appearance of the term in the seventh chapter of the biblical book of Daniel. Daniel 7:13-14 in the English Standard Version reads,"I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed."In the context of this vision, Daniel is troubled and approaches someone standing there with him observing this bequeathal of kingship at the Throne of the Ancient of Days. The heavenly by-stander explains the import of the vision in the following words:"And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him (Daniel 7:27, ESV)."Here the term son of man is explained in three distinct ways: 1) as "the people of the saints of the Most High," 2) as a single entity in the words "his kingdom" and "serve and obey him," and 3) as "the Most High" Himself where it says "the Most High; his kingdom." Furthermore, the passage presents a contextual time frame for the events envisioned—the time of the "fourth kingdom on earth" (Daniel 7:23).  The most traditional and widespread view is that the fourth kingdom represents the Roman governmental system. With the establishment of Christianity under this Roman governmental system, the Christian Churches came to identify the son of man in Daniel 7 as Jesus the Christ. The Apostle Paul describes the corporate nature of the Son of Man envisioned in Daniel 7 when he writes to the Church at Corinth, saying, "For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ (First Corinthians 12:12, ESV)."The Pauline epistles depict Christ as the Head of His people the Church (Ephesians 1:15-23; Colossians 1:13-18). The New Testament identifies Jesus the Christ as the Most High, Whose Name is above all names (Philippians 2:9-10). The Gospel of Mark, often claimed by modern scholarship to be the first and earliest of the Four Gospels, identifies Jesus Christ as the LORD God of Israel by reference to the Tetragrammaton at the beginning of his Gospel:"The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way, the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight’” (Mark 1:1-3, ESV)."From the context, it is evident that Mark is identifying "my messenger" as John the Baptist, sent to prepare the way of Jesus Christ. The Sender of the messenger is God. When it says "before your face, who will prepare your way," the context confirms Mark as speaking of the face of Jesus Christ and of preparing Jesus Christ's way. The most striking element of this passage, however, is the equivalency Mark draws between the way of Jesus Christ and "the way of the Lord" (τὴν ὁδὸν Κυρίου). The implication is that Jesus Christ is the Lord (Κύριος). This reference to the way of the Lord is taken from the prophet Isaiah 40:3:"A voice cries: “In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God (ESV)."In the Hebrew texts, "the way of the LORD" is "the way of Y-WH," using the Holy Tetragrammaton, the Divine Name of the God of Israel revealed to Moses on Mount Sinai (Exodus 3:13-15). In this way the Gospel according to Mark identifies Jesus as both Messiah and the LORD God of Israel. Likewise, the most Jewish Gospel of Matthew, held to be the first Gospel according to the tradition of the Christian Church, identifies Jesus Christ as "the Son of Man" and "the Son of the Living God" (Matthew 16:13), the Son of the Virgin and as God with us (Matthew 1:23). So in Orthodox Christian theology, Jesus Christ is both Most High and Son of Man, whose mystical Body is the Church, and "of His Kingdom there shall be no end" (Luke 1:33; Nicene Creed). According to Christian theology, the faithful of Christ will reign with Him over sin, death, and corruption both in this life and in the next (Romans 5:17; 2 Timothy 2:12). This unfolding kingdom is held by Christians to be the fulfillment of the Son-of-Man vision recorded in Daniel 7.

Son of David
The title "Son of David" indicates Jesus' physical descent from David, as well as his membership of the Davidic line of kings, establishing the claim of Jesus Christ to the Davidic Throne based on the promises God made to King David through Nathan the prophet when David was hoping to build God a house, or temple:"Moreover, the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever (2 Samuel 7:11-16)."This promise assures King David of an ongoing royal lineage forever that cannot be thwarted or annulled through human sin. The Promised Offspring par excellence will build a House for God, will reign on an Eternal Throne, will be called the "son" of God, and will be chastened with beating should he commit iniquity. One might well ask what would be the result for humankind if a Son of David who is sinless were to be beaten with "the stripes of the sons of men."  Would it result in Divine judgment or Divine mercy? The Apostle Paul seems to answer this question in his Epistle to the Romans:"Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, including you who are called to belong to Jesus Christ, To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ (Romans 1:1-7, ESV)."According to the Apostle Paul, the unjust death of the Son of God and His resurrection from the dead result in grace, peace, and an increasing faithful obedience among all nations through the proclamation of the Gospel. The Kingdom of the Son of David, Jesus Christ, is portrayed in the New Testament as being current as He reigns at the right hand of the Father (Hebrews 8:1; Revelation 2:26-27; 20:4-6). It should be no surprise to anyone familiar with the Scriptures that the Throne of the LORD is the same as the Throne of David because these are equated in First Chronicles 29:23. The Messianic vision of Isaiah in Isaiah chapter 11 is envisioned in the New Testament as spreading gradually toward a final culmination (Matthew 13:33; Luke 17:20-21).

The phrase "Son of David" is used a number of times in the gospel of Matthew. It appears in Matthew 1:1 to introduce both the genealogy and the gospel. It is found on the lips of the blind men healed in Galilee ("Have mercy on us, Son of David", ), the crowd who are amazed at Jesus' healing of a blind, mute and demon-possessed man ), the Canaanite woman whose daughter is exorcised ("Lord, Son of David, have mercy on me," ), and the blind men healed near Jericho ("Lord, Son of David, have mercy on us", ). It also forms part of the shout of the crowds when Jesus enters Jerusalem: "Hosanna to the Son of David" (Matthew 21:9). Other references with the same use include  and . A variant of this title is found in, where Jesus refers to himself as "the Root and the Offspring of David".  According to Anglican Bishop Charles Ellicott, "Son of David" was "the most popular of all the names of the expected Christ".

Son of Joseph
Jesus was referred to as the Son of Joseph many times in the bible.

Lamb of God
The title Lamb of God (Agnus Dei) only appears in the Gospel of John, with the exclamation of John the Baptist: "Behold the Lamb of God who takes away the sins of the world" in John 1:29, the title reaffirmed the next day in John 1:36. The second use of the title Lamb of God takes place in the presence of the first two apostles of Jesus, who immediately follow him, address him as Rabbi with respect and later in the narrative bring others to meet him.

These two proclamations of Jesus as the Lamb of God closely bracket the Baptist's other proclamation in John 1:34: "I have borne witness that this is the Son of God". From a Christological perspective, these proclamations and the descent of the Holy Spirit as a dove in John 1:32 reinforce each other to establish the divine element of the Person of Christ. In Johannine Christology the proclamation "who takes away the sins of the world" begins the unfolding of the salvific theme of the redemptive and sacrificial death of Jesus followed by his resurrection which is built upon in other proclamations such as "this is indeed the Saviour of the world" uttered by the Samaritans in John 4:42. However, nothing in the context of 1 Corinthians 5:7 directly implies that in that specific passage Saint Paul refers the death of Jesus using the same theme.

The Book of Revelation includes over twenty references to a lion-like lamb ("slain but standing") which delivers victory in a manner reminiscent of the resurrected Christ. In the first appearance of the lamb in Revelation (5:1-7) only the lamb (which is of the tribe of Judah, and the root of David) is found worthy to take the judgment scroll from God and break the seals. In Revelation 21:14 the lamb is said to have twelve apostles.

The theme of a sacrificial lamb which rises in victory as the Resurrected Christ was employed in early Christology, e.g. in 375 Saint Augustine wrote: "Why a lamb in his passion? For he underwent death without being guilty of any inequity. Why a lion in his resurrection? For in being slain, he slew death." The Lamb of God title has found widespread use in Christian prayers and the Agnus Dei ("Lamb of God who take away the sins of the world have mercy on us; Lamb of God who take away the sins of the world grant us peace") is used both in liturgy and as a form of contemplative prayer. It references the concept of a scapegoat, where people put their blame on others, however with the interpretation of Jesus taking on Christian's sins.

New Adam / Second Adam / Last Adam
"Just as in Adam all of us died, so too in Christ all of us will be brought to life." Just as the Gospel of John proclaims the universal relevance of the Incarnation of Jesus as Logos, the Pauline view emphasizes the cosmic view that his birth, Crucifixion and Resurrection brought forth a new man and a new world. Paul's eschatological view of Jesus counter-positions him as a new man of morality and obedience, in contrast to Adam. Unlike Adam, the new man born in Jesus obeys God and ushers in a world of morality and salvation.

In the Pauline view, Adam is positioned as the first man and Jesus as the second and last Adam (1 Corinthians 15:45), the first having corrupted himself by his disobedience, also infected humanity and left it with a curse as inheritance. The birth of Jesus, on the other hand, counterbalanced the fall of Adam, bringing forth redemption and repairing the damage done by Adam.

The theme is reiterated by Paul, in Romans 5:18-21, when he states:

Therefore just as one man's trespass led to condemnation for all, so one man's act of righteousness leads to justification and life for all. For just as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification* leading to eternal life through Jesus Christ our Lord.

In the 2nd century Church Father Irenaeus continued this tradition and stated: "so that what we had lost in Adam - namely to be according to the image and likeness of God- that we might recover in Christ Jesus." Irenaeus also used the analogy of "second Adam and second Eve" and suggested the Virgin Mary as the "second Eve" who had set a path of obedience for the second Adam (i.e. Jesus) from the Annunciation to Calvary.

The tradition continued in the 4th century by Ephrem the Syrian and later by Saint Augustine in his Felix culpa, i.e. the happy fall from grace of Adam and Eve. Later, in the 16th century, John Calvin viewed the birth of Jesus as the second Adam one of the six modes of atonement.

Light of the World

Jesus is called a light in seven instances in the New Testament and Light of the World only in the Gospel of John. The terms "Bread of Life" and "Life of the World" are also applied by Jesus to himself in John's Gospel in the same Christological sense.

In John 8:12 Jesus applies the title to himself while debating with the Jews, and states:

 * I am the light of the world: he who follows me shall not walk in darkness, but shall have the light of life.

Jesus again claims to be Light of the World in John 9:5, during the miracle of healing the blind at birth, saying:

 * When I am in the world, I am the Light of the World.

This episode leads into John 9:39 where Jesus metaphorically explains that he came to this world, so that the blind may see.

In the Christological context, the use of the title "Light of the World" is similar to the use of the title "Bread of Life" in John 6:35, where Jesus states: "I am the bread of life: he who comes to me shall not hunger. These assertions build on the Christological theme of John 5:26 where Jesus claims to possess life Just as the Father does and provide it to those who follow him. The term "Life of the World" is applied in the same sense by Jesus to himself in John 6:51.

This application of "light compared with darkness" also appears in 1 John 1:5 which applies it to God and states: "God is light, and in him is no darkness at all."

Jesus also used the term Light of the World to refer to his disciples, in Matthew 5:14: The term "Light of the World" is related to the parables of Salt and Light and Lamp under a bushel.

King of the Jews
In the New Testament, Jesus is referred to as the King of the Jews on three occasions, coming at the beginning of his life and at the end. Both uses of the title lead to dramatic results in the New Testament accounts. In the account of the Nativity of Jesus in the Gospel of Matthew, wise men (called the Magi) who come from the east call Jesus the "King of the Jews", causing King Herod to order the Massacre of the Innocents. In the accounts of the Passion of Jesus in all four Canonical Gospels, the use of the "King of the Jews" title leads to charges against Jesus that result in his Crucifixion.

The title "King of the Jews" is used only by the gentiles, namely by the Magi, Pontius Pilate and the Roman soldiers. In contrast the Jewish leaders in the Passion accounts prefer the designation "King of Israel", as in Matthew 27:42, Mark 15:32. The use of the term "King" in the charges brought against Jesus is central in the decision to crucify him. In John 19:12 Pilate seeks to release Jesus, but the Jews object, saying: "If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar" bringing the power of Caesar to the forefront of the discussion for the assumption of the title King implies rebellion against the Roman Empire.

The final use of the title only appears in Luke 23:36-37. Here, after Jesus has carried the cross to Calvary and has been nailed to the cross, the soldiers look up on him on the cross, mock him, offer him vinegar and say: "If thou art the King of the Jews, save thyself." In the parallel account in Matthew 27:42 the Jewish priests mock Jesus as "King of Israel", saying: "He is the King of Israel; let him now come down from the cross, and we will believe on him."

Rabboni and Rabbi
In John 20:16, when Mary Magdalene encounters Jesus shortly after the Resurrection, she calls him Rabbouni (ῥαββουνί) literally my great [one] or (more extensively) my Teacher. For those who do not speak Aramaic the Gospel of John translates this as "teacher", a Rabbi being a Jewish teacher, or master. In the New Testament, the term Rhabbouni is only used by the Magdalene here in John 20:16 and in Mark 10:51 by the blind man Bartimaeus in the account of the miracle of healing the blind near Jericho.

The Rabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke at all. In Matthew's account of the Last Supper (Matthew 26:22-25) when Jesus says that he will be betrayed by one of his Apostles, one after another the Apostles say "Surely it is not I, Lord" but Judas Iscariot says "Surely it is not I, Rabbi", using the term Rabbi instead of Lord. The Iscariot again calls Jesus Rabbi in Matthew 26:49 when he betrays him in the Kiss of Judas episode, heavily implying he may never have acknowledged, believed, or understood the divinity of Jesus.

In, Jesus affirms the term Rabbi and Father are not to be used for any man, but only for God and for Christ. Jesus is called Rabbi in conversation by Apostle Peter in Mark 9:5 and Mark 11:21, and by Judas Iscariot in Mark 14:45 by Nathanael in John 1:49, where he is also called the Son of God in the same sentence. On several occasions, the disciples also refer to Jesus as Rabbi in the Gospel of John, e.g. 4:31, 6:25, 9:2 and 11:8.

Intimating that the title Rabbi was used by status-seeking Pharisees (who "sit on the seat of Moses") and use the title as a sign of authority, in Matthew 23:1-8 Jesus rejected the title of Rabbi for his disciples, saying: "But be not ye called Rabbi: for one is your teacher, and all ye are brethren". The role of teacher is also referred to the Paraclete, mentioned by Jesus for the first time on the night before the Crucifixion.

Talmudic Scholar [Sherira Gaon] (c. 906 CE to c. 1006 CE) wrote that the title Rabbi did not exist until at least 50 CE. Thus, the New Testament references to rabbi are anachronisms.

Other names and titles
The New Testament uses several titles to refer to Jesus. However, some terms that are commonly used in the Christian tradition rarely appear in the New Testament, e.g. the exact term "Savior" appears only once, and is uttered by the Samaritans in John 4:42. The title "Nazarene" applied to Jesus has been also used to designate Christians in Syriac and Arabic traditions.

The title "Chosen one" or "Elect one" is used twice in Luke's gospel: eklektos is used in 23:35 when the rulers mock Jesus, while eklelegmenos is used in 9:35 when Jesus is transfigured. James R. Edwards notes that the phrase is used repeatedly in 1 Enoch, but was associated in Jewish thinking with triumph and glory, rather than with suffering.

Christian theologians such as Thomas Aquinas have produced significant arguments analyzing various names and titles for Jesus. In John 8:58 Jesus says: "Before Abraham was born, I am." The phrase "I am" (εγω ειμι in Greek) was considered a name for Jesus by Aquinas who considered it the most proper of all divine names, for Aquinas believed it to refer to the "being of all things".

One of the titles preceded by an "I am" assertion of Jesus is the "Bread of Life" title in John 6:35: "I am the bread of life: he who comes to me shall not hunger." The Bread of Life Discourse takes place in the Gospel of John shortly after Jesus feeds the crowds with five loaves of bread and two fish.

In the Epistle to the Hebrews, Jesus is called an "Apostle" and a "High Priest" in 3:1, the preparation for the two titles being the preceding text of Hebrews 2:5-18 which present the two functions of Jesus: as an Apostle he represents God to humanity and as a High Priest he represents humanity to God.

While John's Gospel emphasizes Jesus as the Son of God, the Gospel of Luke depicts him as a prophet above all else, attributing that title to Jesus more often than even Mark. A prophet is not someone who merely preaches, but claims divine revelation through God. In Luke 4:24, following his hometown rejection, Jesus remarks that as a prophet he is not welcome in his own hometown. Elsewhere, in Luke 7:39 the Jews again doubt that Jesus is a prophet. The view of Jesus as a prophet is used in the concept of threefold office which sees his three roles as "Prophet, Priest and King". While during early Christianity there were people claiming to be prophets, there are no records of anyone else claiming to be a prophet during the life of Jesus.

In John 14:16 Jesus said he will ask the Father to send "another" paraclete, i.e. comforter. The term paraclete only appears in Johannine literature and apart from the four uses in the Gospel of John it appears only in 1 John 2:1. Given that 1 John 2:1 views Jesus as a paraclete, the reference in John 14:16 states that Jesus sends a second paraclete to continue the life of the Church after his departure. The statement regarding the paraclete is made within the "farewell discourse" during the Last Supper of Jesus and the Apostles. The paraclete is thus a link between the ministry of Jesus and the future life of the Church.

Some titles of Jesus are unique to the Book of Revelation. He is referred to as "Faithful and True" in Revelation 19:11, the "Alpha and Omega" in Revelation 22:13 and elsewhere, and the "Morning Star" in Revelation 22:16.


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User:Mozzerati/high-falutin'

High-falutin' is a new and more advanced form of language in which the traditional boundaries of logic may be lept through through the use of adaptive synonyms.

title: User:Mozzerati/high-falutin'


text: Category:Provinces of Vanuatu

title: Category:Provinces of Vanuatu


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BBWR

The initials BBWR relate to two distinct Polish political organizations:

 * Bezpartyjny Blok Współpracy z Rządem (Polish for "Nonpartisan Bloc for Cooperation with the Government") was an ostensibly non-political organization that existed from 1928 to 1935, closely affiliated with Józef Piłsudski and his Sanation movement.
 * Bezpartyjny Blok Wspierania Reform (Polish for "Nonpartisan Bloc for Support of Reforms") was an ostensibly non-political organization (but in reality a political party) affiliated with Lech Wałęsa. It was established in 1993, and in 1997 became part of Solidarity Electoral Action.

title: BBWR


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Mythopoeic

Mythopoeic ("of or pertaining to myth-making", noun mythopoeia; also mythopoetic, noun mythopoesis) may refer to:
 * Mythopoeic thought, a hypothetical stage of human thought (prior to scientific thought) that produces myths.
 * Mythopoeia, a word used as the title of a poem by mythology scholar and fantasy author J. R. R. Tolkien to mean "myth-making"; it has since become a literature- and film-genre of myth-like fictional narratives, especially in the high fantasy tradition
 * Mythopoeic Society, devoted to fantastic literature including that of Tolkien and his friends
 * Mythopoeic Awards, given annually for outstanding works in the fields of myth, fantasy, and the scholarly study of these areas
 * Mythopoetic men's movement, a subset of the men's movement that seeks to reconnect men to a lost "deep masculine" identity

title: Mythopoeic


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Rosecliff

Rosecliff is a Gilded Age mansion of Newport, Rhode Island, now open to the public as a historic house museum. The house has also been known as the Hermann Oelrichs House or the J. Edgar Monroe House.

It was built 1898–1902 by Theresa Fair Oelrichs, a silver heiress from Nevada, whose father James Graham Fair was one of the four partners in the Comstock Lode. She was the wife of Hermann Oelrichs, American agent for Norddeutscher Lloyd steamship line. She and her husband, together with her sister, Virginia Fair, bought the land in 1891 from the estate of George Bancroft and commissioned the architectural firm of McKim, Mead, and White to design a summer home suitable for entertaining on a grand scale. With little opportunity to channel her considerable energy elsewhere, she "threw herself into the social scene with tremendous gusto, becoming, with Mrs. Stuyvesant Fish and Mrs. O.H.P. Belmont (of nearby Belcourt), one of the three great hostesses of Newport."

The principal architect, Stanford White, modeled the mansion after the Grand Trianon of Versailles, but smaller and reduced to a basic "H" shape, while keeping Mansart's scheme of a glazed arcade of arched windows and paired Ionic pilasters, which increase to columns across the central loggia. White's Rosecliff adds to the Grand Trianon a second storey with a balustraded roofline that conceals the set-back third storey, containing twenty small servants' rooms and the pressing room for the laundry.

Construction and interiors
The commission was given to McKim, Mead, and White in 1898, and the New York branch of Jules Allard and Sons were engaged as interior decorators. Construction started in 1899, but the sharp winter slowed construction; Mrs. Oelrichs' sister had married William K. Vanderbilt II that winter season, and the house was required for parties in the following Newport season; the eager Mrs. Oelrichs moved in July 1900, sending the workmen out in order to give a first party in August, a dinner for one hundred and twelve to outdo Mrs. Stuyvesant Fish's Harvest Festival Ball at Crossways. Ferns and floral arrangements concealed the unfinished areas. The house was not completed until 1902.

Rosecliff's brick construction is clad in white architectural terracotta tiles. Stanford White's sophisticated spatial planning offered unexpected views en filade through aligned doorways centered on handsome monumental fireplaces with projecting overmantels.

The central corps de logis is entirely taken up with the ballroom as it appeared on White's plans which, with the Louis XIV furniture removed, could serve as Newport's largest ballroom at 40 by 80 ft. Its scheme of single and paired Corinthian pilasters alternating with arch-headed windows and recessed doorways echoes the articulation of the exterior. This is reached through the French doors on either side, to a plain terrace dropping by broad stairs to the lawn facing the ocean, or to a planted terrace garden with a central fountain.

In the northernmost of the wings that project from both sides of the central block, is a dining room and a billiard room separated by a marble anteroom backed, on the service side, by a butler's pantry with two dumbwaiters. These communicate with the all-but-subterranean kitchens below which were lit, invisibly, from the sunken service yard on the north side of the house. The main entrance, on the opposite south wing, is through a vestibule where the exterior Ionic order is carried inside, now suitably enriched, under an emphatic cornice that divides the height 2:3.

The vestibule is separated, by a tripartite screen with an arched central opening flanked above the cornice by bull's-eye openings in which baroque vases stand, from a grand Stair Hall. The Stair Hall projects from the south block to accommodate a grand staircase that sweeps forward through a heart-shaped opening into the floor space. This divides at a landing to return in matched recurving flights to the upper floor.

Beyond the Stair Hall is the Salon with the same proportions as the Dining Room (3:4, or 30 by 40 feet) and like it, originally hung with tapestry. Its ceiling is coffered. Its overscaled Gothic fireplace of Caen stone is the one eclectic anomaly in Rosecliff's interiors.

Upstairs, three grand bedrooms of equal importance and guest bedrooms of graduated sizes may be linked by opened doors or isolated by locked ones, in a flexible arrangement of rooms or suites, all with baths, and all separated from the wide corridor by intervening dressing closets for hermetic privacy from the staff, who moved up and down stairs by means of two small service stairs contrived in spaces smaller than the master bedrooms' walk-in closets.

The most famous of Mrs. Oelrich's parties was the "Bal blanc" of 19 August 1904 to celebrate the Astor Cup Races, in which everything was white and silver.

Mrs. Oelrich died at Newport on November 22, 1926. The funeral took place in the "beautiful blue and gold tapestry room" at Rosecliff.

Monroe family
Hermann Oelrichs, Jr. kept Rosecliff in the family until 1941, then the estate went through several changes of ownership before being bought by Mr & Mrs J. Edgar Monroe of New Orleans in 1947. Mr. Monroe, a southern gentleman who had made his fortune in the ship building industry, came to Newport with his wife Louise every summer to escape the summer heat of the Deep South. The two became well known for the large parties they threw at Rosecliff; many of which had a mardi gras theme, as the Monroes loved dressing up in fancy costumes for these parties. Unlike Mrs. Oelrichs' parties, which were stiff and formal, the Monroes' parties were relaxed and easygoing.

Hermann Oelrichs Jr. sold off all the furnishings in 1941. In 1971, Mr. and Mrs. Monroe donated the entire estate with its contents and a $2 million operating endowment to the Preservation Society of Newport County, who opened it to the public for tours. Mr. Monroe often would come back to the estate for charity events up until his death in 1991.

The American Beauty Rose was developed by earlier owner of the property George Bancroft and his gardener.

In television and film
The ballroom was used to film scenes for the 1974 version of The Great Gatsby and for The Betsy, High Society, True Lies, and Amistad.

Footage for three episodes of the PBS television series Antiques Roadshow was shot inside and on the grounds of Rosecliff on September 19, 2017, with 3,000 people attending to have their antiques appraised. It was the first time in its 22 seasons on the air that any of the show's episodes included appraisals filmed outdoors, although plans for all the appraisals to take place outdoors were spoiled by rain generated by Hurricane Jose offshore, and most of the appraisals took place inside the mansion or in tents erected on its grounds. The three episodes premiered on PBS in May 2018.

title: Rosecliff


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Aintree

Aintree is a village and civil parish in the Metropolitan Borough of Sefton, Merseyside, England. Historically in Lancashire, it lies between Walton and Maghull on the A59 road, 6 mi northeast of Liverpool city centre.

It is best known as the site of Aintree Racecourse, which since the 19th century has staged the Grand National horserace. In the 1950s and 1960s, there was also a three-mile-long international Grand Prix motor racing circuit on the site, which used the same grandstands as the horserace. A shorter form of the racing circuit is still used for various motorsport events.

The northern terminus of the Aintree district is commonly referred to by the local populace as "Old Roan." This nomenclature is a colloquial moniker employed by residents and lacks formal legal recognition as a distinct geographical location.

History
The name Aintree, thought to be of Saxon origin, means "one tree" or "tree standing alone." It is first recorded in 1226, also as Ayntre (the usual mediaeval spelling) in 1292. Eyntre occurs; Ayntree and Ayntrie, 16th century. Local legend held that an oak tree on Bull Bridge Lane (removed in 2004) was "the Ain tree" though the antiquity of the name excludes the possibility.

The historic core of the village was a small linear settlement near the junction of School Lane, Bull Bridge Lane and Wango Lane. Much of the nearby flat, wet and boggy land was reclaimed for agriculture following the Alt Drainage Act of 1779.

Today
The village itself has two primary schools, Aintree Davenhill and Holy Rosary and a Music School; five churches, St. Giles (Anglican), Holy Rosary (Roman Catholic), Old Roan Methodist Church, Old Roan Baptist Church (which met in Davenhill Primary School until recently and now meets at the former site of Holy Rosary Infants School) and Aintree Village Family Church (a Baptist church, meeting at Old Roan Methodist Church Hall, Altway); two small local shopping areas (on Altway and at the Old Roan); and three public houses, the Blue Anchor (which backs onto the Leeds and Liverpool Canal), The Valentine, named after a fence on the racecourse, and the Old Roan (now closed), which gives its name to a railway station in the village. The village also had a public library (now closed). A retail park along Ormskirk Road on former industrial land has brought a significant number of major out-of-town shops to the area.

Aintree Davenhill Primary School has a large field with a metal building that was built in the 1950s (since been rebuilt). The building was going to be a hospital building, but was turned into a school. The classrooms were along corridors that were originally going to be hospital wards.

Holy Rosary Primary School was a split-site school until 2008 with an approximate 1/2 mi between the schools. The reception and infant classes were based at a site at the Old Roan end of the village between Altway and Aintree Lane, and the junior classes based at the Valentine end of the village in the Oriel Drive site. After substantial building work to extend the Oriel Drive school, the Aintree Lane/Altway site was closed as a school at the beginning of the 2008–09 academic year, was taken over by Old Roan Baptist Church and is now called the Hope Centre, providing various services for the local community. The school has a large field used for events such as their sports day and an all-weather sports pitch. The original building was built in the 1970s and 1980s.

Transport
The main road from Liverpool to Aintree is the A59 (known as Ormskirk Road as it passes through Aintree) - with the road passing through Aintree's retail parks. The M57, M58, A59, and A5036 meet at a complex junction called Switch Island, between Aintree and Maghull.

Although Aintree railway station is convenient for the racecourse, the village itself is closer to Old Roan railway station. Both are on the Merseyrail Northern Line's Ormskirk branch, with regular service between Liverpool Central and Ormskirk.

In the past, it was also served by Aintree Central railway station on the North Liverpool Extension Line, located behind Aintree railway station. The North Mersey Branch also ran through, close to the station, and had Aintree Racecourse railway station.

Bus services are regular: a bus every 20 minutes to Liverpool runs through the village, while various other routes to Liverpool and destinations to the north—including Maghull, Ormskirk, and Southport—stop near the Old Roan.

The Leeds and Liverpool Canal runs through the village.

Notable residents

 * Ted Sagar, the former Everton goalkeeper, ran a pub in Aintree after retiring as a player in 1952.
 * Phil Thompson, former Liverpool captain and now Sky Sports pundit, lived on Bull Bridge Lane.
 * Andy Burnham, a leading Labour Party MP from 2001 to 2017, and currently Mayor of Greater Manchester, was born in Old Roan in Aintree in 1970,
 * Richard Crawshaw, Baron Crawshaw of Aintree OBE, known as Dick Crawshaw, lived for most of his life on Aintree Lane.
 * Ronald Sugden (1896–1971), first-class cricketer and Royal Air Force officer

title: Aintree