In 2 Peter, the blessed Apostle begins and ends his inspired epistle with unambiguous affirmations of the absolute, essential Deity of our Lord Jesus.

For example, not only does Peter start off by describing Christ as both God and Savior,

“I, Simon Peter, am writing this letter. I serve Jesus Christ. I am his apostle. I am sending this letter to you. You are those who have received a faith as valuable as ours. You received it because our God and Savior Jesus Christ (tou theou hemon kai soteros ‘Iesou Christou) does what is right.” 2 Peter 1:1

He even goes as far as to conclude the letter with a doxology, an explicit ascription of everlasting praise to the risen Lord:

“Grow in the grace and knowledge of our Lord and Savior Jesus Christ (tou kyriou hemon kai soteros ‘Iesou Christou). Glory belongs to him both now and forever. Amen.” 2 Peter 3:18

What’s more, the holy Apostle employs this same exact Greek syntax used in the foregoing verses (known as a Granville Sharp construction) in three other places:

“You will receive a rich welcome into the kingdom that lasts forever. It is the kingdom of our Lord and Savior Jesus Christ (tou kyriou hemon kai soteros ‘Iesou Christou).” 2 Peter 1:11

“They may have escaped the sin of the world. They may have come to know our Lord and Savior Jesus Christ (tou kyriou hemon kai soteros ‘Iesou Christou). But what if they are once again caught up in sin? And what if it has become their master? Then they are worse off at the end than they were at the beginning.” 2 Peter 2:20

“I want you to remember the words the holy prophets spoke in the past. Remember the command our Lord and Savior (tou kyriou kai soteros) gave through your apostles.” 2 Peter 3:2

The renowned Evangelical NT scholar Murray J. Harris explains the significance of Peter’s employment of this particular Greek construction:

1. The Single Article (or, the Anarthrous soter)

As in the case of Titus 2:13, the most convincing explanation of the anarthrous soter in 2 Peter 1:1 is that two coordinate nouns referring to the same person are customarily linked by a single article (see the discussion above, chapter VII, §B.2).⁸

Now it is true that (1) the article is not required with the second noun if the distinction between the two nouns is regarded as obvious or is assumed; (2) soteros is shown to be definite by the ‘Iesous Christos that follows, so that an article is not required; and (3) the single article may be accounted for by the writer’s conceptual association of two separate items. But against these three arguments one may urge the following corresponding rejoinders.

Although the clear distinction between theos and ‘Iesous in verse 2 might suggest that a similar distinction between theos and soteros is obvious or assumed in verse 1, the fact remains that elsewhere in 2 Peter whenever an anarthrous soteros is attached by kai to another noun in the same case (viz., in 1:11; 2:20; 3:2, 18) there is a single referent, Jesus Christ. If the author had wished to distinguish the two persons unambiguously, he could have written either tou theou hemon kai ‘Iesou Christou tou soteros hemon (cf. v. 2) or tou theou hemon kai tou soteros (hemon) ‘Iesou Christou.

That soteros is definite is incontestable. It is definite not only because of the following proper name but also because it occurs in a monotheistic context in conjunction with theos and in the singular number. But its definiteness does not in itself account for its anarthrous state, for a definite noun more often than not is articular, while proper names or quasi-proper names as well as titles (however soter be regarded) are sometimes articular and sometimes anarthrous.

How is the exegete to determine whether ho theos hemon and soter ‘Iesous Christos are distinct yet joint sources or possessors of dikaiosyne, or whether there is a single source or possessor of “righteousness,” namely “our Savior God, Jesus Christ”? The latter alternative seems more probable for two reasons. First, as C. Bigg observes: “It is hardly open for anyone to translate in I Pet i.3 ho theos kai pater by ‘the God and Father,’⁹ and yet here [in 2 Pet 1:1] to decline to translate ho theos kai soter by ‘the God and Saviour’” (251). Second, in contemporary religious language the expression (ho) theoi (kai) soter always referred to one deity or ruler, not two. For example, when in 166 B.C. Prusias II of Bithynia addressed Roman senators as theoi soteres,¹⁰ he was not distinguishing certain senators who were theoi from others who were soteres; all of them were “savior-gods.” This point in fact becomes my second main argument that favors a reference to one person in 1:1.

2. The Stereotyped Formula theos kai soter

In his brief monograph on the Theos Soter formula as the explanation of the primitive Christian use of soter in reference to Jesus, C. H. Moehlmann demonstrates how widespread was the God-Savior idea in the Mediterranean world of the first century A.D.: “On the coins that passed from hand to hand, on statue in marketplace or along the roadside, in local cults, in mystery religion convocations, on altar and on temple the inhabitant of the Graeco-Roman world beheld soter. No living person could escape contact with some theos soter” (32).¹¹ In all these settings the theos soter formula never refers merely to a conceptual association of two separate deities, but invariably to a single god; the theos is none other than the soter.¹² In its alternative form, ho theos kai soter, the term soter is anarthrous because of the personal identity between the soter and the theos: “God who is (epexegetic kai) the Savior.”¹³

Peter may well be borrowing a conventional formula from pagan usage and applying it to the church’s Lord to whom it properly belongs. But one should not overlook the possibility¹⁴ that just as Paul interprets Isaiah 45:23 christologically in Philippians 2:10-11 so Peter may be relating to Christ the threefold description of Yahweh in Isaiah 45:21 (el saddiq umo’oshia, “a righteous God and a Savior”) when he writes en dikaiosyne tou theou hemon kai soters ‘Iesou Christou.

3. The Use of soter in 2 Peter

1:1 tou theou hemon kai soteros ‘Iesou Christou

1:11 tou kyriou hemon kai soteros ‘Iesou Christou

2:20 tou kyriou hemon kai soteros ‘Iesou Christou

3:2 tou kyriou kai soteros

3:18 tou kyriou hemon kai soteros ‘Iesou Christou

Several observations may be made about the use of soter in 2 Peter: (1) it is always anarthrous and refers to Jesus Christ;¹⁵ (2) it never stands alone but is always linked with a preceding articular noun, either kyriou (four times) or theou (once); and (3) the combination ho kyrios (hemon) kai soter always refers to a single person. The use of soter elsewhere in 2 Peter strongly suggests that the onus of proof rests with any who would deny that in 1:1 also there is a reference to only one person, Jesus Christ.

4. The Doxology to Christ in 2 Peter 3:18

New Testament doxologies are regularly addressed to God,¹⁶ sometimes “through Jesus Christ” (Rom. 16:27; Jude 25; cf. 1 Pet. 4:11), but on at least four occasions (2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:5–6; 5:13) a doxology is addressed directly to Christ (cf. Rev. 5:12). In 2 Peter 3:18 there is no possible ambiguity as to the addressee (…. ‘Iesou Christou ktl.), such as there is in Romans 9:5, Romans 16:27, 1 Peter 4:11, or Hebrews 13:21. (See further Westcott, Hebrews 464-65). As an ascription of praise to a divine person, a doxology betrays a speaker’s or writer’s immeasurably high estimate of the addressee. An author who can address a doxology to Christ would have little difficulty in applying the term theos to him. There is no reason to deny that in 2 Peter 1:1 Jesus Christ is called “our God and Savior.” (Harris, Jesus as God: The New Testament Use of Theos in Reference to Jesus [Baker Books, Grand Rapids, MI, first paperback edition, 1992], pp. 233-235; emphasis mine)

There is additional evidence from Peter’s epistles to support the conclusion that 2 Peter 1:1 does indeed identify the risen Christ as the God and Savior of Christian believers.

For instance, Peter claims that it was the Holy Spirit of Christ who inspired the prophets to announce beforehand the sufferings and glorification of Jesus:  

“The prophets searched very hard and with great care to find out about this salvation. They spoke about the grace that was going to come to you. They wanted to find out when and how this salvation would come. The Spirit of Christ in them was telling them about the sufferings of the Messiah. These were his sufferings that were going to come. The Spirit of Christ was also telling them about the glory that would follow. It was made known to the prophets that they were not serving themselves. Instead, they were serving you when they spoke about the things that you have now heard. Those who have preached the good news to you have told you these things. They have done it with the help of the Holy Spirit sent from heaven. Even angels long to look into these things.” 1 Peter 1:10-12 New International Reader’s Version (NIRV)

What makes this such a remarkable statement, seeing that it comes from a Jewish follower of Jesus, is that the Hebrew Bible explicitly teaches that it was the Spirit of YHWH who spoke in and through the prophets!

“The Spirit of Yahweh spoke by me, And His word was on my tongue. The God of Israel said, The Rock of Israel spoke to me, ‘He who rules over men as a righteous one, Who rules in the fear of God,’” 2 Samuel 23:2-3 Legacy Standard Bible (LSB)

“On the other hand I am filled with power— With the Spirit of Yahweh— And with justice and might To declare to Jacob his transgression, Even to Israel his sin.” Micah 3:8 LSB

“And they made their hearts diamond-hard so that they could not hear the law and the words which Yahweh of hosts had sent by His Spirit by the hand of the former prophets; therefore great wrath came from Yahweh of hosts.” Zechariah 7:12 LSB

Hence, for Peter to describe the Holy Spirit of YHWH as Christ’s Spirit means that the Apostle truly believed that Jesus is YHWH God Incarnate!

This is further confirmed by what he writes elsewhere:

“You can do this now that you have tasted how good the Lord is. Christ is the living Stone. People did not accept him, but God chose him. God places the highest value on him. You also are like living stones. As you come to Christ, you are being built into a house for worship. There you will be holy priests. You will offer spiritual sacrifices. God will accept them because of what Jesus Christ has done. In Scripture it says, ‘Look! I am placing a stone in Zion. It is a chosen and very valuable stone. It is the most important stone in the building. The one who trusts in him will never be put to shame.’ (Isaiah 28:16) This stone is very valuable to you who believe. But to people who do not believe, ‘The stone the builders did not accept has become the most important stone of all.’ (Psalm 118:22) And, ‘It is a stone that causes people to trip. It is a rock that makes them fall.’ (Isaiah 8:14) They trip and fall because they do not obey the message. That is also what God planned for them.” 1 Peter 2:3-8 NIRV

“But suppose you do suffer for doing what is right. Even then you will be blessed. Scripture says, ‘Don’t fear what others say they will do to hurt you. Don’t be afraid.’ (Isaiah 8:12) But make sure that in your hearts you honor Christ as Lord. Always be ready to give an answer to anyone who asks you about the hope you have. Be ready to give the reason for it. But do it gently and with respect.” 1 Peter 3:14-15 NIRV

The Apostle has attributed to the Lord Jesus the following OT texts, which invite persons to taste the goodness of YHWH and call on them to view him as holy, and which also describe YHWH as that very Stone who causes unbelievers to stumble:

“O taste and see that Yahweh is good; How blessed is the man who takes refuge in Him!” Psalm 34:8 LSB

“You are not to say, ‘It is a conspiracy!’ In regard to all that this people call a conspiracy; And you are not to fear what they fear, and you shall not tremble. It is Yahweh of hosts whom you should regard as holy. And He shall be your fear, And He shall be your cause of trembling. Then He shall become a sanctuary; But to both the houses of Israel, a stone to strike and a rock to stumble over, And a snare and a trap for the inhabitants of Jerusalem.” Isaiah 8:12-14 LSB

Again, the only way Peter could ascribe OT passages about YHWH to the Lord Jesus is if he had no doubt that Christ is YHWH God Almighty who became flesh for the salvation of the world.

In light of this, why should it be considered unthinkable for this same blessed Apostle to describe Christ as the God and Savior of all believers?

After all, one cannot be YHWH without also being the only just God and Savior of the world:

“Declare and draw near with your case; Indeed, let them consult together. Who has made this heard from of old? Who has long since declared it? Is it not I, Yahweh? And there is no other God besides Me, A righteous God and a Savior; There is none except Me. Turn to Me and be saved, all the ends of the earth; For I am God, and there is no other. I have sworn by Myself, The word has gone forth from My mouth in righteousness And will not turn back, That to Me every knee will bow, every tongue will swear allegiance.” Isaiah 45:21-23 LSB

Therefore, since Peter has clearly identified Jesus as YHWH Incarnate then he obviously would have no problem also confessing him as the God and Savior of the Church and, by extension, the whole earth.     

FURTHER READING

MURRAY HARRIS ON TITUS 2:13

NT SCHOLARSHIP ON JOHN 1:1 AND TITUS 2:13 PT. 1, PT. 2

According to the underlying Greek text of Hebrews 2:9, Jesus is described as tasting death for every man by the grace of God:

“But we do see Him who was made for a little while lower than the angels—Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God (chariti theou) He might taste death for everyone.” Legacy Standard Bible (LSB)

The meaning here in the context is that God in his favor sent Jesus to become a flesh and blood human being for the express purpose of saving the children of God by making atonement for them in order crown them with glory:

“For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings. For both He who sanctifies and those who are being sanctified are all of One; for which reason He is not ashamed to call them brothers, saying, ‘I will recount Your name to My brothers, In the midst of the assembly I will sing Your praise.’ And again, ‘I will put My trust in Him.’ And again, ‘Behold, I and the children whom God has given Me.’ Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives. For assuredly He does not give help to angels, but He gives help to the seed of Abraham. Therefore, He had to be made like His brothers in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For since He Himself was tempted in that which He has suffered, He is able to come to help those who are tempted.” Hebrews 2:10-18 LSB  

There is, however, a minor variant attested by a few extant manuscripts and early Christians, which is drastically different:

“but we see Jesus, for a short time made lower than the angels, because of the suffering of death crowned with glory and honor, so that apart from God (choris theou) he might taste death on behalf of everyone.” Lexham English bible (LEB)

But yet, we are continuously seeing Jesus – having been made inferior for a brief time beside agents – having been encompassed with glory (or: crowned by a good reputation) and with honor (or: in value) on account of (or: through) the effect of the experience of death (or: Now in this certain short bit of time, we keep on observing Jesus – having been made less because of the result of the suffering from, and which was, death – now having been encircled with the Victor’s wreath in a manifestation which calls forth praise and with esteemed respect, at the side of the folks with the message), so that by the grace of and from God (or: for God’s grace; in the favor which is God; [note: MSS 0243 & 1739, plus a Vulgate MS and in the works of Origen, Ambrose and Jerome and quoted by various writers down to the 11th century, the reading is: APART FROM GOD]) He might taste of death over [the situation and condition of] all mankind (or: for and on behalf of everyone). Jonathan Mitchell New Testament (JMNT; capital and italicized emphasis mine)

In this reading Christ died apart from God, not because of God’s grace. Presumably, the meaning is that God permitted Jesus to undergo suffering and humiliation without any divine intervention, without God stepping in to prevent his beloved Son from undergoing severe torture and death.  

Noted liberal NT textual critic Bart D. Ehrman discusses this variant reading at some length, and explains it’s significance:

HEBREWS AND A FORSAKEN JESUS

Luke’s portrayal of Jesus stands in contrast not only to that of Mark, but also to that of other New Testament authors, including the unknown author of the Epistle to the Hebrews, who appears to presuppose knowledge of passion traditions in which Jesus was terrified in the face of death and died with no divine succor or support, as can be seen in the resolution of one of the most interesting textual problems of the New Testament.¹²

The problem occurs in a context that describes the eventual subjugation of all things to Jesus, the Son of Man. Again, I have placed in brackets the textual variants in question.

For when [God] subjects to him all things, he leaves nothing that is not subjected to him. But we do not yet see all things subjected to him. But we do see Jesus, who, having been made for a little while lower than the angels, was crowned with glory and honor on account of his suffering of death, so that [by the grace of God/apart from God] he might taste death for everyone. (Heb. 2:8­9)

Although almost all the surviving manuscripts state that Jesus died for all people “by the grace of God” (CHARITI THEOU), a couple of others state, instead, that he died “apart from God” (CHORIS THEOU). There are good reasons for thinking that the latter, however, was the original reading of the Epistle to the Hebrews.

I don’t need to go into the intricacies of the manuscript support for the reading “apart from God” except to say that even though it occurs in only two documents of the tenth century, one of these (Ms. 1739) is known to have been produced from a copy that was at least as ancient as our earliest manuscripts. Of yet greater interest, the early­third century scholar Origen tells us that this was the reading of the majority of manuscripts of his own day. Other evidence also suggests its early popularity: it was found in manuscripts known to Ambrose and Jerome in the Latin West, and it is quoted by a range of church writers down to the eleventh century. And so, despite the fact that it is not widely attested among our surviving manuscripts, the reading was at one time supported by strong external evidence.

When one turns from external to internal evidence, there can be no doubt concerning the superiority of this poorly attested variant. We have already seen that scribes were far more likely to make a reading that was hard to understand easier, rather than make an easy reading harder. This variant provides a textbook case of the phenomenon. Christians in the early centuries commonly regarded Jesus’s death as the supreme manifestation of God’s grace. To say, though, that Jesus died “apart from God” could be taken to mean any number of things, most of them unpalatable. Since scribes must have created one of these readings out of the other, there is little question concerning which of the two is more likely the corruption.

But was the alteration deliberate? Advocates of the more commonly attested text (“grace of God”) have naturally had to claim that the change was not made on purpose (otherwise their favored text would almost certainly be the modification). By virtue of necessity, then, they have devised alternative scenarios to explain the accidental origin of the more difficult reading. Most commonly, it is simply supposed that because the words in question are similar in appearance (CHARITI/ CHORIS), a scribe inadvertently mistook the word grace for the preposition apart from.

This view, however, seems a shade unlikely. Is a negligent or absentminded scribe likely to have changed his text by writing a word used less frequently in the New Testament (“apart from”) or one used more frequently (“grace,” four times as common)? Is he likely to have created a phrase that occurs nowhere else in the New Testament (“apart from God”) or one that occurs more than twenty times (“by the grace of God”)? Is he likely to have produced a statement, even by accident, that is bizarre and troubling or one that is familiar and easy? Surely, it’s the latter: readers typically mistake unusual words for common ones and simplify what is complex, especially when their minds have partially strayed. Thus, even a theory of carelessness supports the less­attested reading (“apart from God”) as original.

The most popular theory among those who think that the phrase apart from God is not original is that the reading was created as a marginal note: a scribe read in Heb. 2:8 that “all things” are to be subjected to the lordship of Christ, and immediately thought of 1 Cor. 15:27:

“For all things will be subjected under his [Christ’s] feet.” But when it says that “all things will be subjected,” it is clear that it means all things except for the one who subjected them [i.e., God himself is not among the things subjected to Christ at the end].

According to this theory, the scribe copying Hebrews 2 wanted it to be clear here as well that when the text indicates that everything is to be subjected to Christ, this does not include God the Father. To protect the text from misconstrual, the scribe then inserted an explanatory note in the margin of Heb. 2:8 (as a kind of cross­reference to 1 Cor. 15:27), pointing out that nothing is left unsubjected to Christ, “except for God.” This note was subsequently transferred by a later, inattentive, scribe into the text of the next verse, Heb. 2:9, where he thought it belonged.

Despite the popularity of the solution, it is probably too clever by half, and requires too many dubious steps to work. There is no manuscript that attests both readings in the text (i.e., the correction in the margin or text of verse 8, where it would belong, and the original text of verse 9). Moreover, if a scribe thought that the note was a marginal correction, why did he find it in the margin next to verse 8 rather than verse 9? Finally, if the scribe who created the note had done so in reference to 1 Corinthians, would he not have written “except for God” (EKTOS THEOU—the phrase that actually occurs in the 1 Corinthians passage) rather than “apart from God” (CHORIS THEOU—a phrase not found in 1 Corinthians)?

In sum, it is extremely difficult to account for the phrase apart from God if the phrase by the grace of God was the original reading of Heb. 2:9. At the same time, whereas a scribe could scarcely be expected to have said that Christ died “apart from God,” there is every reason to think that this is precisely what the author of Hebrews said. For this less­attested reading is also more consistent with the theology of Hebrews (“intrinsic probabilities”). Never in this entire Epistle does the word grace (CHARIS) refer to Jesus’s death or to the benefits of salvation that accrue as a result of it. Instead, it is consistently connected with the gift of salvation that is yet to be bestowed upon the believer by the goodness of God (see especially Heb. 4:16; also 10:29; 12:15; 13:25). To be sure, Christians historically have been more influenced by other New Testament authors, notably Paul, who saw Jesus’s sacrifice on the cross as the supreme manifestation of the grace of God. But Hebrews does not use the term in this way, even though scribes who thought that this author was Paul may not have realized that.

On the other hand, the statement that Jesus died “apart from God”—enigmatic when taken in isolation—makes compelling sense in its broader literary context in the book of Hebrews. Whereas this author never refers to Jesus’s death as a manifestation of divine “grace,” he repeatedly emphasizes that Jesus died a fully human, shameful death, totally removed from the realm whence he came, the realm of God; his sacrifice, as a result, was accepted as the perfect expiation for sin. Moreover, God did not intervene in Jesus’s passion and did nothing to minimize his pain. Thus, for example, Heb. 5:7 speaks of Jesus, in the face of death, beseeching God with loud cries and tears. In 12:2 he is said to endure the “shame” of his death, not because God sustained him, but because he hoped for vindication. Throughout this Epistle, Jesus is said to experience human pain and death, like other human beings “in every respect.” His was not an agony attenuated by special dispensation.

Yet more significant, this is a major theme of the immediate context of Heb. 2:9, which emphasizes that Christ lowered himself below the angels to share fully in blood and flesh, experience human sufferings, and die a human death. To be sure, his death is known to bring salvation, but the passage says not a word about God’s grace as manifest in Christ’s work of atonement. It focuses instead on Christology, on Christ’s condescension into the transitory realm of suffering and death. It is as a full human being that Jesus experiences his passion, apart from any succor that might have been his as an exalted being. The work he began at his condescension he completes in his death, a death that had to be “apart from God.”

How is it that the reading “apart from God,” which can scarcely be explained as a scribal alteration, conforms to the linguistic preferences, style, and theology of the Epistle to the Hebrews, while the alternative reading “by the grace of God,” which would have caused scribes no difficulties at all, stands at odds both with what Hebrews says about the death of Christ and with the way it says it? Heb. 2:9 appears originally to have said that Jesus died “apart from God,” forsaken, much as he is portrayed in the Passion narrative of Mark’s Gospel.

CONCLUSION

In each of the three cases we have considered, there is an important textual variant that plays a significant role in how the passage in question is interpreted. It is obviously important to know whether Jesus was said to feel compassion or anger in Mark 1:41; whether he was calm and collected or in deep distress in Luke 22:43­44; and whether he was said to die by God’s grace or “apart from God” in Heb. 2:9. We could easily look at other passages as well, to get the sense of how important it is to know the words of an author if we want to interpret his message. (Ehrman, Misquoting Jesus: The Story Behind Who Changed the Bible and Why [HarperSanFrancisco, 2005], 5. Originals That Matter, pp. 144-149; emphasis mine)

With this in the background I am ready to explore how these variants affected the Syriac versions of Hebrews 2:9, and the impact this made on Christ’s Deity: HEBREWS 2:9 & SYRIAC CHRISTOLOGY PT. 2.

This article is taken from the following post: Titus 2:13 – “the great God and our Saviour Jesus Christ”.

The following is an excerpt from Dr. Thomas Holland’s Crowned With Glory, ©2000, used with permission.

Titus 2:13 – “the great God and our Saviour Jesus Christ”

“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;”

Modern versions such as the NIV render this as, “While we wait for the blessed hope – the glorious appearing of our great God and Savior, Jesus Christ.” It is argued that the KJV incorrectly translated this passage and violated the Granville Sharpe Rule of Greek grammar. ^[1] Basically this rule states that the two nouns (God and Savior) refer to the same Person, Jesus Christ. They are correct in their understanding of this grammatical rule. They are incorrect in stating the Authorized Version has violated it.

The problem is not with the KJV, but rather a lack of understanding English grammar. In English, when two nouns are separated by the phrase and our, the context determines if the nouns refer to two persons or to two aspects of the same person. Consider the following sentence, “He was a great hero and our first president, General George Washington.” This statement is not referring to two persons but two aspects of the same person. Washington was a great hero by anyone’s standards, but he was not everyone’s president. He was our president.

The same is true of the phrase in Titus 2:13. When Christ returns He is coming as King of kings and Lord of lords (Revelation 19:16). He is returning as the great God (Titus 2:13; Revelation 19:17). Therefore, He will return as everyone’s King, everyone’s Lord, as the great God over all. But He is not everyone’s Savior. He is only the Savior of those who have placed faith in Him. When He returns He is coming as the great God but He is also returning as our Savior, two aspects of the same Person.

This is illustrated elsewhere in Scripture. Consider the following two passages in the New Testament. In both cases two nouns are separated by the phrase and our. However, it is also clear that the two nouns refer to the same Person: God, who is our Father. In Galatians 1:4 we read, “Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father.” Likewise, in 1 Thessalonians 1:3 we read, “Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.” In both passages we know that God and Father are the same Person. They are separated by and our to convey the truth that the Eternal God over all is also our Father, thereby personalizing our relationship with Him.

The King James translation of Titus 2:13 is also consistent. In the Book of Titus we find the Greek phrase sotepos emon (Savior of us) used six times (1:3,4; 2:10,13; 3:4,6). Each time the Authorized Version consistently translates it as our Saviour. In the final analysis, we see that the KJV is harmonious in its use of Greek as well as in its proclamation of the deity of Christ.

---

^[1] White, 267-270.

FURTHER READING

2 PETER 1:1 & KJV

In this post I revisit the issue of whether Jesus in Acts 3:13, 26 and 4:27, 30 is being described as God’s Servant or Son. I will cite a slew of ancient versions and English translations that render the articular Greek word as Son or Child, thereby identifying Jesus as God’s Son/Child.

In order to help the readers see what the issue I quote two specific English translations, which are both based on the same Greek textual tradition which underlies the King James Version (AV)

New King James Version (NKJV)

“The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus (ton Paida autou, ‘Iesoun), whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go… To you first, God, having raised up His Servant Jesus (ton Paida autou), sent Him to bless you, in turning away every one of you from your iniquities.” Acts 3:13, 26

“For truly against Your holy Servant Jesus (ton hagion Paida sou ‘Iesoun), whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together… by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus (tou hagiou Paidos sou, ‘Iesou).” Acts 4:27, 30

Modern English Version (MEV)

“The God of Abraham and Isaac and Jacob, the God of our fathers, has glorified His Son Jesus, whom you handed over and denied in the presence of Pilate, when he had decided to release Him… God, having raised up His Son Jesus, sent Him to you first, to bless you in turning every one of you from your iniquities.”

“Indeed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were assembled together against Your holy Son Jesus whom You have anointed… by stretching out Your hand to heal and that signs and wonders may be performed in the name of Your holy Son Jesus.”

Here we have two different English renderings that follow the tradition of the AV that disagree on how to translate the specific term pais, which can refer to a male or female servant, or a child, whether a boy/son or a girl/daughter.

With the foregoing in perspective I will now reference a host of translations, some of which are based on ancient versions of the Greek NT in various languages, in order to see how Christians throughout the ages understood Jesus’ being identified as the pais of God.

ACTS 3

“The God of Abraham and Isaac and Jacob, The God of our fathers, has glorified his Son Yeshua (laḇrēh yešūᶜ), him whom you handed over and rejected in the presence of Pilatus, when he had rightly judged to release him. But you rejected The Holy One and The Righteous One and you demanded a man who was a murderer to be given to you. And you killed him, The Ruler of Life, whom God raised from among the dead, and we are all his witnesses… God appointed to you from the first and sent his Son (laḇrēh) to bless you, if you are converted, and you return from your evils.” Acts 3:13-15, 26 Peshitta Holy Bible Translation (PHBT https://biblehub.com/hpbt/acts/3.htm)

“The God of Abraham and of Isaac and of Jacob, the God of our Fathers has glorified his Son Jesus whom you delivered up and denied him in the presence of Pilate when he was determined to let him go… Now it was for you first, God appointed and sent his Son to bless you if you turn and repent from your evils.” Acts 3:13, 26 George Lamsa Bible (LAMSA https://biblehub.com/lamsa/acts/3.htm)

“The God of Abraham, and of Ishok, and of Jakub, the God of our fathers, hath glorified his son Jeshu, him whom you delivered up, and denied before the face of Pilatos, when he had justified (him) and would have released him… with you from the first he hath established; and Aloha hath sent his Son, blessing you, if you will return and repent of your iniquities.” Etheridge⁽ⁱ⁾’s Peschito Syriac NT

“The God of Abraham and of Isaac and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied in the presence of Pilate, when he would have justified him and set him free… he hath first established to you: and God hath sent his Son to bless you, if ye will be converted, and repent of your wickedness.” Murdock(i)’s Syriac Peshitta

13 The God of Abraham, and the God of Isaac, and the God of Jacob, the God of our fathers, hath glorified his Son Jesus, whom you indeed delivered up and denied before the face of Pilate, when he judged he should be released.

Deus Abraham, et Deus Isaac, et Deus Jacob, Deus artum nostrorum glorificavit filium suum Jesum, quem vos quidem tradidistis, et negastis ante faciem Pilati, judicante illo dimitti…

26 To you first God, raising up his Son, hath sent him to bless you; that every one may convert himself from his wickedness.

Vobis primum Deus suscitans filium suum, misit eum benedicentem vobis : ut convertat se unusquisque a nequitia sua. Douay-Rheims + Latin Vulgate (DR+LV)

“God of Abraham, and God of Ysaac, and God of Jacob, God of oure fadris, hath glorified his sone Jhesu, whom ye bitraieden, and denyeden bifor the face of Pilat, whanne he demede hym to be delyuered… God reiside his sone first to you, and sente hym blessynge you, that ech man conuerte hym from his wickidnesse.” Wycliffe(i)  

“The God of Abraham Isaac and Iacob the God of oure fathers hath glorified his sonne Iesus whom ye delyvered and denyed in the presence of Pylate whe he had iudged him to be lowsed…  Fyrst vnto you hath God raysed vp his sonne Iesus and him he hath sent to blysse you that every one of you shuld turne from youre wickedness”. Tyndale⁽ⁱ⁾

“The God of Abraham and of Isaac, and of Iacob, ye God of oure fathers hath glorifyed his childe Iesus, whom ye delyuered and denyed in the presence of Pilate, whan he had iudged him to be lowsed… First vnto you hath God raysed vp his childe Iesus, & sent hi vnto you, to blesse you yt euery one shulde turne fro his wickednesse.” Coverdale⁽ⁱ⁾

“The God of Abraham Isaac and Iacob, the God of our fathers hath glorified hys sonne Iesu, whom ye delyuered and denyed in the presence of Pylate, when he had iudged hym to be lowsed… Fyrste vnto you hath God raysed vp his sonne Iesus, and hym he hath sent to blesse you, that euery one of you shuld turne from your wickednes.” Matthew⁽ⁱ⁾

“The God of Abraham, and of Isaac and of Iacob, the God of oure fathers hath glorified hys sonne Iesus, whom ye delyuered, and denyed in the presence of Pylate, when he had iudged hym to be loosed… Fyrst whan God had raysed vp hys sonne Iesus vnto you, he sent him to blesse you, that euery one of you shulde turne from his wyckednes.” Great⁽ⁱ⁾ 

“The God of Abraham, and Isaac, and Iacob, the God of our fathers hath glorified his Sonne Iesus, whom ye betrayed, and denied in the presence of Pilate, when he had iudged him to be deliuered… First vnto you hath God raysed vp his Sonne Iesus, and him hee hath sent to blesse you, in turning euery one of you from your iniquities.” Geneva⁽ⁱ⁾

“The God of Abraham, and of Isaac, and of Iacob, the God of our fathers hath glorified his sonne Iesus, whom ye betrayed and denyed in the presence of Pilate, when he had iudged hym to be loosed… Unto you first, God hath raysed vp his sonne Iesus, and hath sent hym to blesse you, in turnyng euery one of you from his iniquities.” Bishops⁽ⁱ⁾

“The God of Abraham, and Isaac, and Jacob, the God of our fathers, hath glorified his son Jesus, whom ye delivered up, and renounced him in the presence of Pilate, when he was determined to release him… God having raised up his Son, hath sent him to you first, to bless you, by turning every one of you from your iniquities. Wesley(i)  

“The God of Abraham and of Isaac and of Jacob, the God of our fathers hath glorified his son Jesus, whom ye delivered up, and denied before Pilate, when he determined to release Him… and to you first God having raised up his son Jesus, sent Him to bless you; in your turning away every one of you from your iniquities.” Worsley(i) New Testament

“The God of Abraham and Isaac and Jacob, the God of our fathers, glorified His Child Jesus, Whom ye, indeed, delivered up, and denied before Pilate’s face, when he gave judgment to release Him… To you first, God, having raised up His Child, sent Him forth, blessing you, in turning away every one of you from your iniquities.” Worrell(i) 

“the God of Abraham, of Isaac, and of Jacob, the God of our fathers, hath glorified his son Jesus; whom ye delivered up, and renounced in opposition to Pilate, who was determined to let him go… it is to you that God first of all sent his son Jesus, having raised him up to bless you, provided you all renounce your iniquities.” Mace(i)  

“The God of Abraham, and the God of Isaac, and the God of Jacob, the God of our fathers hath glorified his Son Jesus Christ, whom ye delivered up to Judgment, and denied him in the presence of Pilate, when he was determined and willing to let him go… Unto you first, God having raised up his Son, sent him forth to bless [you,] in turning away every one from your iniquities.” Whiston(i)

“The God of Abraham, and Isaac, and Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he had determined to release him… Unto you in the first instance, hath God, after raising up his Son Jesus, sent him to bless you, to the end that every one of you should turn away from your iniquities.” Haweis⁽ⁱ⁾

“The God of Abraham, and of Isaac, and of Jacob, the God of our fathers hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go… To you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” Webster⁽ⁱ⁾  

“It is to you first that God, having raised up his son Jesus, hath sent him, blessing you, when you turn every one from his iniquities.” Acts 3:26 Thomson⁽ⁱ⁾  

“The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, has glorified his Son Jesus, whom you delivered up, and whom you rejected in the presence of Pilate, when he was determined to release him… To you first, God, having raised up his Son Jesus, has sent him to bless you, in turning every one of you away from his iniquities.” Anderson(i) 

“The God of Abraham, and Isaac, and Jacob, God of our fathers, has honoured his child Jesus; whom ye have delivered up, and denied him before the face of Pilate, he having judged to loose…To you first God, having raised up his child Jesus, sent him praising you, in turning away each from your wickedness.” JuliaSmith⁽ⁱ⁾ 

“The God of Abraham, and the God of Isaac, and the God of Jacob, and the God of our fathers, hath glorified his Child, Jesus, who you indeed delivered up and denied before the face of Pilate having decided to release Him… To you God, having first raised up his Son, sent him blessing you, in turning each one from your sins.” Godbey(i) 

“The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, did glorify His child Jesus, whom ye delivered up, and denied him in the presence of Pilate, he having given judgment to release [him]… to you first, God, having raised up His child Jesus, did send him, blessing you, in the turning away of each one from your evil ways.” Young’s Literal Translation (YLT)

“The God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, glorifies His Boy Jesus, Whom you, indeed, give up and disown before the face of Pilate, when he decides to release Him… To you first, God, raising His Boy, commissions Him to bless you by turning away each of you from your wickedness.” Concordant Literal Translation (CLV(i))

“The ‘God of Abraham and Isaac and Jacob,’ ‘the God of our fathers,” Ex. 3:15 glorified His child Jesus, whom you delivered up, and denied Him in the presence of Pilate, that one having decided to set Him free… Having raised up His child Jesus, God sent Him first to you, blessing you in turning away each one from your iniquities. Green’s Literal Translation (LITV(i))

“The Elohim of Abraham and of Yischaq and of Yaaqov – the Elohim of our fathers glorified his lad Yah Shua – whom you delivered and denied at the face of Pilatos when he judged to release him… To you first, Elohim raised his lad Yah Shua, apostolized him to eulogize you, in turning each of you away from his evils.” Exegeses Companion Bible (ECB(i))

“The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, has glorified his Boy Jesus, whom ye actually delivered up, and denied him in the presence of Pilate who preferred to release that man… To you first, having raised up his Boy Jesus, God sent him blessing you, in turning away each man from your evils.” ACV(i) 

ACTS 4

“For truly, Herodus and Pilatus, with the Gentiles and the mobs of Israel gathered in this city against The Holy One, your Son Yeshua (ᶜal qaddīšā bərāḵ yešūᶜ), The One whom you anointed… And stretch your hand for healing and for mighty acts and for signs to occur in the name of your Holy Son Yeshua (bašmēh daḇrāḵ qaddīšā yešūᶜ).” Acts 4:27, 30 (PHBT https://biblehub.com/hpbt/acts/4.htm)

“For truly, they assembled in this very city, together with both Herod and Pilate and with the Gentiles and with the people of Israel, against your holy Son Jesus… Just as your hand is freely stretched out for healings, and wonders and the miracles which are done in the name of your holy Son Jesus.” (LAMSA https://biblehub.com/lamsa/acts/4.htm)

“For verily they are assembled in this city against thy holy Son Jeshu, whom thou hast anointed, – Herodes and Pilatos with the Gentiles and the synagogue of Israel… while thy hand thou outstretchest unto healings and mighty works which they shall do in the name of thy holy Son Jeshu.” Etheridge

“For, in reality, against thy holy Son Jesus whom thou hast anointed, Herod and Pilate, with the Gentiles and the congregation of Israel, have been combined together in this city… while thou extendest thy hand for cures and prodigies, to be done in the name of thy holy Son Jesus.” Murdock

27 For of a truth there assembled together in this city against thy holy child Jesus, whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel,

Convenerunt enim vere in civitate ista adversus sanctum puerum tuum Jesum, quem unxisti, Herodes, et Pontius Pilatus, cum gentibus, et populis Israel…

30 By stretching forth thy hand to cures, and signs, and wonders to be done by the name of thy holy Son Jesus.

in eo quod manum tuam extendas ad sanitates, et signa, et prodigia fieri per nomen sancti filii tui Jesu. DR+LV

“For verili Eroude and Pounce Pilat, with hethene men, and puplis of Israel, camen togidre in this citee ayens thin hooli child Jhesu… in that thing that thou holde forth thin hond, that heelthis and signes and wondris be maad bi the name of thin hooli sone Jhesu.” Wycliffe

“For of a trueth agaynst thy holy chylde Iesus whom thou hast annoynted bothe Herode and also Poncius Pylate with the Gentils and the people of Israel gaddered them selves to gedder… So that thou stretche forth thy honde that healynge and signes and wonders be done by the name of thy holy chylde Iesus.” Tyndale

“Of a trueth agaynst thy holy childe Iesus, whom thou hast anoynted, both Herode & Pontius Pilate with the Heythen and people of Israel, haue gathered the selues together… and stretch out thine hande, that healinge and tokes and wonders maye be done by the name of thy holy childe Iesus.” Coverdale

“For of a trueth againste thy holy childe Iesus, whom thou hast anointed, both Herode and also Poncius Pilate, with the Gentyls & the people of Israel, gathered them selues together… So that thou stretche forth thy hande, that healing and signes and wounders be done by the name of thy holye chylde Iesus.” Matthew

“For of a trueth, agaynst thy holy chylde Iesus (whom thou hast anoynted) both Herode and also Poncius Pylate, which the Gentyls and the people of Israel, gathered them selues together… So that thou stretche forth thyne hande, that healynge and sygnes and wonders be done by the name of thy holy chylde Iesus.” Great

“For doutlesse, against thine holy Sonne Iesus, whome thou haddest anoynted, both Herod and Pontius Pilate, with the Gentiles and the people of Israel gathered themselues together… So that thou stretch forth thine hand, that healing, and signes, and wonders may be done by the Name of thine holy Sonne Iesus.” Geneva

“And of a trueth, agaynst thy holye chylde Iesus, who thou hast anoynted, both Herode and also Pontius Pilate, with the Gentiles, and the people of Israel, gathered them selues together So that thou stretch foorth thyne hande, that healyng, and signes, and wonders, be done by the name of thy holy chylde Iesus.” Bishops

“in the hand of thee to stretch out thee for healing, and signs and prodigies to do through the name of the holy child of thee Jesus.” Acts 4:30 Diaglott(i) 

“for it was truly against thy holy child Jesus, whom thou hast anointed, that Herod and Pontius Pilate, with the Gentiles, and the people of Israel, united themselves in this city… by displaying thine hand in miraculous cures, and prodigies, which by the name of thy holy child Jesus shall be done.” Mace

“For of a truth in this city against thy holy Son Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together… By stretching forth [thine] hand to heal: and that signs and wonders may be done by the name of thy holy Son Jesus.” Whiston

“For of a truth, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against thy holy child Jesus, whom thou hast anointed… While thou stretchest forth thy hand to heal, and signs and wonders are done thro’ the name of thy holy child Jesus.” Wesley 

“For of a truth both Herod and Pontius Pilate, the Gentiles and the people of Israel, combined against thy holy child Jesus… and while signs and wonders are done by the name of thy holy child Jesus.” Worsley

“For, of a truth, there were gathered together in this city, against Thy Holy Child Jesus, Whom Thou didst anoint, both Herod and Pontius Pilate, with the gentiles and peoples of Israel—… by stretching forth Thy hand for healing; and that signs and wonders may be done through the name of Thy Holy Child Jesus.” Worrell

“For they have been in truth collected together against thy holy Son Jesus, whom thou hast anointed, even Herod, and Pontius Pilate, with the heathen, and the people of Israel… by stretching out thy hand for healing; and that signs and miracles may be performed by the name of thy holy child Jesus.” Haweis 

“For indeed against thy holy Child Jesus whom thou hast anointed, both Herod and Pontius Pilate, with nations and the tribes of Israel, were gathered together… when thou stretchest forth thy hand for healing; and signs and. wonders are done by the name of thy holy child, Jesus.” Thomson

“For in truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were assembled… By stretching forth thy hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.” Webster

“For of a truth, against thy holy Son Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the heathen, and the people of Israel… whilst thou stretchest out thy hand to heal, and signs and wonders are doing through the name of thy holy Son Jesus.” Living_Oracles

“For, in truth, against thy holy child Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, did meet together… by stretching out thy hand to heal, that both signs and wonders may be done through the name of thy holy child Jesus.” Anderson

“For against the truth were they gathered together against thy holy child Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the nations and peoples of Israel… In thy stretching out thy hand for healing; and signs and wonders to be for the name of thine holy child Jesus.” JuliaSmith

“For in truth they were assembled together in this city, against thy holy Child Jesus, whom thou didst anoint; both Herod and Pontius Pilate, with the Gentiles and the people of Israel… while, reaching forth thy hand unto healings, both miracles and wonders are wrought through the name of thy holy child Jesus.” Godbey

“for gathered together of a truth against Thy holy child Jesus, whom Thou didst anoint, were both Herod and Pontius Pilate, with nations and peoples of Israel… in the stretching forth of Thy hand, for healing, and signs, and wonders, to come to pass through the name of Thy holy child Jesus.” YLT

“For of a truth, in this city were gathered against Thy holy Boy Jesus, Whom Thou dost anoint, both Herod and Pontius Pilate, together with the nations and the peoples of Israel… by the stretching out of Thy hand for healing and signs and miracles to occur through the name of Thy holy Boy Jesus.” CLV

“For truly both Herod and Pontius Pilate, with the nations and the peoples of Israel, were gathered together against Your holy child Jesus, whom You anointed… in the extending of Your hand for healing and miracles and wonders to happen through the name of Your holy child Jesus.” LITV

“For of a truth, against your holy lad Yah Shua whom you anointed, both Herod and Pontius Pilatos with the goyim and the people of Yisra El gathered together… by spreading your hand to heal; and that signs and omens become through the name of your holy lad Yah Shua.” ECB

“For in truth, against thy holy Boy Jesus, whom thou anointed, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together… by thy stretching forth thy hand for healing, and signs and wonders to happen through the name of thy holy Boy Jesus.” ACV

CONCLUDING REMARKS

The foregoing data demonstrates that early Christians and many more recent translators all understood the term pais to be a description of Jesus being God’s holy and beloved Son/Child, not Servant. The aforementioned evidence seems to vindicate the fact that the translators of the AV were correct in the way they translated these specific verses from the book of Acts:

“The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go… Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” Acts 3:13, 26

“For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together… by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.” Acts 4:27, 30  

FURTHER READING

On Second Thought! Revisiting Jesus as God’s Son or Servant in Acts Pt. 1, Pt. 2

Is Jesus God’s Servant or Son? Pt. 1, Pt. 2, Pt. 3, Pt. 4, Pt. 5, Pt. 6, Addendum A, Addendum B