Difference between revisions of "Majesty"

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== Hastings' Dictionary of the New Testament <ref name="term_56550" /> ==
<p> Two words are so translated-μεγαλειότης and μεγαλωσύνη. According to formation (the first from μεγαλεῖος = ‘stately,’ ‘magnificent’; the second from μεγαλο- = ‘great’) they denote respectively the appearance and the fact of greatness, regal state, and regal might. On the whole, the distinction holds good in usage. </p> <p> <b> 1 </b> . μεγαλειότης, ‘magnificence,’ is applied to [[Solomon]] (1 &nbsp;Ezra 1:5), and in the NT (by Demetrius, the silversmith) to the [[Ephesian]] [[Artemis]] (&nbsp;Acts 19:27). In &nbsp;2 Peter 1:16 it is used of Christ’s transfiguration-glory on the mountain-top, and, with interesting coincidence, in &nbsp;Luke 9:43 of the manifestation of [[Divine]] power in His healing of the demoniac boy at the mountain-foot (cf. Clement, <i> Ep. ad Cor. </i> xxiv., Ign. <i> ad Rom. </i> i.; τὰ μεγαλεῖα τοῦ θεοῦ, &nbsp;Acts 2:11). </p> <p> <b> 2 </b> . μεγαλωσύνη is used in the Septuagintas the translation of נְּדֽלָּח or נּדָל. It is applied to David (&nbsp;2 Samuel 7:21) and to the kings of the earth (&nbsp;Daniel 7:27); elsewhere to the sovereign greatness of God (&nbsp;Deuteronomy 32:3, &nbsp;1 Chronicles 29:11, &nbsp;Psalms 145:3; &nbsp;Psalms 145:6, etc.). From the Septuagintit has passed into the vocabulary of [[Hellenistic]] [[Judaism]] ( <i> e.g. </i> <i> Book of [[Enoch]] </i> , v. 4, xii. 3, xiv. 16), of the NT, and the [[Apostolic]] [[Fathers]] (Clement, <i> Ep. ad Cor. </i> xx., xxvii., lviii., lxi., lxiv.). In &nbsp;Hebrews 1:3 ‘the [[Majesty]] on high,’ and in &nbsp;Hebrews 8:1 ‘the Majesty in the heavens,’ is equivalent to God Himself in His heavenly dominion (cf. <i> Book of Enoch </i> , v. 4, ‘ye spake hard words … against His Majesty’; Clement, <i> Ep. ad Cor. </i> xxvii., ‘by the word of His Majesty all things were framed together’). Most frequently it is used in doxology (&nbsp;Judges 1:25, &nbsp;1 Chronicles 29:11; Clement, <i> Ep. ad Cor. </i> xx., lxi., lxiv.). </p> <p> [[Robert]] Law. </p>
       
== Vine's Expository Dictionary of NT Words <ref name="term_78366" /> ==
<div> '''1: μεγαλειότης ''' (Strong'S #3168 — Noun [[Feminine]] — megaleiotes — meg-al-i-ot'-ace ) </div> <p> see Magnificence. </p> <div> '''2: μεγαλωσύνη ''' (Strong'S #3172 — Noun Feminine — megalosune — meg-al-o-soo'-nay ) </div> <p> from megas, "great," denotes "greatness, majesty;" it is used of God the Father, signifying His greatness and dignity, in &nbsp;Hebrews 1:3 , "the Majesty (on high)," and &nbsp;Hebrews 8:1 , "the Majesty (in the Heavens);" and in an ascription of praise acknowledging the attributes of God in &nbsp;Jude 1:25 . </p>
       
== King James Dictionary <ref name="term_61442" /> ==
<p> MAJ'ESTY, n. L. majestas, from the root of magis, major, more, greater. </p> 1. [[Greatness]] of appearance dignity grandeur dignity of aspect or manner the quality or state of a person or thing which inspires awe or reverence in the beholder applied with peculiar propriety to God and his works. <p> [[Jehovah]] reigneth he is clothed with majesty. &nbsp;Psalms 93 </p> <p> The voice of Jehovah is full of majesty. &nbsp;Psalms 29 </p> <p> It is applied to the dignity, pomp and splendor of earthly princes. </p> <p> When he showed the riches of his glorious kingdom--the honor of his excellent majesty many days-- &nbsp;Esther 1 </p> 2. [[Dignity]] elevation of manner. <p> The first in loftiness of thought surpass'd, </p> <p> The next in majesty-- </p> 3. A title of emperors, kings and queens as most royal majesty may it please your majesty. In this sense, it admits of the plural as, their majesties attended the concert.
       
== Webster's Dictionary <ref name="term_141083" /> ==
<p> '''(1):''' ''' (''' n.) Hence, used with the possessive pronoun, the title of an emperor, king or queen; - in this sense taking a plural; as, their majesties attended the concert. </p> <p> '''(2):''' ''' (''' n.) Dignity; elevation of manner or style. </p> <p> '''(3):''' ''' (''' n.) The dignity and authority of sovereign power; quality or state which inspires awe or reverence; grandeur; exalted dignity, whether proceeding from rank, character, or bearing; imposing loftiness; stateliness; - usually applied to the rank and dignity of sovereigns. </p>
       
== Baker's Evangelical Dictionary of Biblical Theology <ref name="term_18044" /> ==
<p> <i> See </i> [[Glory]] </p>
       
==References ==
<references>


Majesty <ref name="term_56551" />
<ref name="term_56550"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/majesty Majesty from Hastings' Dictionary of the New Testament]</ref>
<p> <b> [[Majesty]] </b> </p> <p> <b> 1. The term. </b> —In the [[Nt]] the word ‘majesty’ is associated with Christ in three different connexions. (1) In Revised Version [[Nt]] 1881, [[Ot]] 1885 of &nbsp;Luke 9:43 a we read that the people ‘were all astonished at the majesty (μεγαλειότης, Authorized Version ‘mighty power’) of God.’ The immediate occasion of their astonishment was the healing of the lunatic boy, but v. 43b, and esp. the ἐποίει which critical editors substitute for ἐποίησεν of Textus Receptus, seems to show that the miracles of Christ generally are to be thought of as producing this impression that the [[Divine]] μεγαλειότης was manifesting itself through Him. </p> <p> (2) In &nbsp;2 Peter 1:16 the writer, who claims to have been present with Jesus on the Mount of Transfiguration, says of that experience, ‘We were eyewitnesses of his majesty’ (Authorized Version and Revised Version [[Nt]] 1881, [[Ot]] 1885; Gr. μεγαλειότης). The word μεγαλειότης is found in only one other passage of the [[Nt,]] viz. &nbsp;Acts 19:27, where it is used to describe the ‘magnificence’ (Authorized Version and Revised Version [[Nt]] 1881, [[Ot]] 1885) of the great goddess Diana. It is thus an interesting coincidence that the two instances of its use in connexion with Christ belong to the episode of the [[Transfiguration]] and the incident of the healing of the lunatic boy which followed immediately after. On the ‘holy mount’ the favoured three received a revelation of Christ’s inherent μεγαλειότης (the word ἐπόπται, ‘eyewitnesses,’ is a technical term denoting those who had been admitted to the highest grade of initiation into the Eleusinian mysteries). And when He came down from the mountain, the μεγαλειότης of God shone forth through His works in the eyes of all the multitude. </p> <p> [[A]] comparison of the uses of μεγαλειότης in &nbsp;Luke 9:43, &nbsp;Acts 19:27, and &nbsp;2 Peter 1:16 raises a doubt whether ‘majesty’ is the most adequate rendering of the word in the first and third passages, and whether ‘magnificence’ (as in &nbsp;Acts 19:27 Authorized and Revised Versions) or ‘splendour’ would not more correctly reproduce the original idea. This is suggested by the ordinary use of the adj. μεγαλεῖος in class. Greek, and even by the two instances of its employment in the [[Nt]] (&nbsp;Luke 1:49, &nbsp;Acts 2:11). The evidence of the [[Lxx]] [[Septuagint]] also points in the same direction; for while μεγαλειότης is used in &nbsp;Jeremiah 33:9 to translation חִּפְאָרָת (Authorized Version ‘honour,’ Revised Version [[Nt]] 1881, [[Ot]] 1885 ‘glory’)—a word which is usually rendered by δόξα—the terms ordinarily taken to express the idea of greatness or majesty are μεγαλωσύνη and μεγαλοπρέπεια ( <i> e.g. </i> &nbsp;2 Samuel 7:23, &nbsp;Psalms 145:3; &nbsp;Psalms 145:5-6; &nbsp;Psalms 145:12). </p> <p> With this idea of Christ’s miracles, or of His miraculous being, as an effulgence of the Divine splendour or magnificence, compare the statement of &nbsp;John 2:11 that by the miracle of [[Cana]] Jesus ‘manifested his glory’ (ἐφανέρωσε τὴν δόξαν αὐτοῦ). Cf. also the ἐπόπται τῆς ἐκείνου μεγαλειότητος of &nbsp;2 Peter 1:16 with what is said in &nbsp;2 Peter 1:17 of the ‘glory’ (δόξα) which Jesus received upon the mount from God the Father. </p> <p> (3) In &nbsp;Hebrews 1:3; &nbsp;Hebrews 8:1 we see Jesus seated ‘on the right hand of the Majesty on high.’ The word for ‘Majesty’ in these two cases is μεγαλωσύνη, a term that does not occur again in the [[Nt]] except in the doxology at the end of Jude (&nbsp;Judges 1:25). The idea of Christ as seated at God’s right hand, which is so frequent in the [[Nt]] (&nbsp;Matthew 26:64 ||, &nbsp;Acts 2:33; &nbsp;Acts 7:55 f., &nbsp;Romans 8:34, &nbsp;Ephesians 1:20, &nbsp;Colossians 3:1 etc.), was no doubt taken in the first case from &nbsp;Psalms 110:1 (cf. &nbsp;Hebrews 1:3 with &nbsp;Hebrews 1:13). It seems always to be used with reference not to His pre-existent dignity, but to the exaltation that followed His incarnation and suffering. Moreover, in the two passages in Hebrews there is no direct ascription of the Divine majesty to Jesus. The idea is that of His exercise of a supremely exalted office as the Great High [[Priest]] who is the [[Mediator]] between God and men. </p> <p> <b> 2. The quality of majesty in Christ. </b> —Apart from its infrequent use of the word, the [[Nt]] affords abundant material for a consideration of the majesty of Christ, whether in His estate of humiliation or of exaltation. </p> <p> (1) With regard to His <i> life on earth, </i> ( <i> a </i> ) it is evident that there was nothing of the majestic in His <i> outward circumstances </i> . From His birth in a stable to His death on a cross, it was a life of ‘no reputation,’ His form being that of a servant and not of a king (cf. &nbsp;Philippians 2:8). And on the one occasion when He assumed a kind of royal state, and suffered the multitudes in the streets and the children in the [[Temple]] to hail Him with Hosannas (&nbsp;Matthew 21:9; &nbsp;Matthew 21:15 f.), His majesty, after all, as the [[Evangelists]] subsequently perceived, was but the majesty of meekness, for Zion’s King came to her gates, as the prophet had said, ‘lowly, and riding upon an ass, and upon a colt the foal of an ass’ (&nbsp;Matthew 21:1 ff., &nbsp;John 12:14 ff.; cf. &nbsp;Zechariah 9:9). </p> <p> ( <i> b </i> ) Was there no majesty, then, in His <i> personal appearance </i> ? The [[Gospels]] are completely silent on this point, and in the lack of any trustworthy tradition the [[Fathers]] seem to have fallen back chiefly on the prophetic pictures of the Messiah, with the result that a wide diversity of view came to exist, according as one passage or another was taken as the norm. The earlier tendency, inspired without doubt by prevailing ascetic ideals, was to fasten upon the words of Deutero-Isaiah with reference to the [[Suffering]] [[Servant]] (&nbsp;Isaiah 53:2-3), and to represent Jesus as utterly devoid of all beauty and dignity of face or form. ‘Base of aspect’ (αἰσχρὸς τὴν ὄψιν) is the verdict of [[Clement]] of [[Alexandria]] ( <i> Paed. </i> iii. 1), who was preceded in his estimate by Justin Martyr, and followed by Tertullian. There came a reaction by and by, represented in the East by [[Origen]] and in the West by Jerome, when men bethought themselves of such a prophetic Psalm as the 45th, with its vision of One ‘fairer than the children of men’ (&nbsp;Isaiah 53:2) and girded with glory and majesty (Isaiah 53 :). [[Jerome]] in particular maintained this high view of the majesty of Christ’s outward aspect. There was ‘something starry’ ( <i> sidereum quiddam </i> ), he affirmed, in the Saviour’s face and eyes ( <i> Ep. ad Principiam </i> ); ‘the brightness and majesty of His [[Divinity]] … shed their rays over His human countenance’ ( <i> in </i> &nbsp;Matthew 1:8). This was the view that ultimately prevailed in the Church, and finds expression in the so-called ‘Letter of Lentulus’ (see vol. i. p. 315). It gave rise to a type of presentment that has dominated [[Christian]] art ever since; but it is right to remember that this conventional conception of a Christ who was tall in stature, beautiful in countenance, dignified and even majestic in figure and bearing, rests upon no real basis of authentic tradition, as it is supported by no single word of the [[Nt;]] and that [[Augustine]] has stated the simple truth when he says, ‘Qua fuerit ille facie penitus ignoramus’ ( <i> de Trin. </i> viii. 5). </p> <p> ( <i> c </i> ) But there is a <i> moral majesty </i> , a majesty of purity and truth and goodness, that is independent of all outward seeming; and the Gospels give abundant illustration of Christ’s endowment with this majesty of soul. Milton tells us how, face to face with the cherub: </p> <p> ‘abash’d the devil stood, </p> <p> And felt how awful goodness is’ ( <i> Par. Lost </i> , iv. 846). </p> <p> And no one can read the [[Gospel]] narratives without perceiving how good men and bad alike were smitten at times with a sense of subduing awe as they stood in the presence of Jesus Christ. This was the experience of the [[Baptist]] when he exclaimed, [[‘I]] have need to be baptized of thee, and comest thou to me?’ (&nbsp;Matthew 3:14). It was the feeling of Simon Peter when he cried, ‘Depart from me; for [[I]] am a sinful man, [[O]] Lord’ (&nbsp;Luke 5:8). This majesty of Christ’s character forces itself upon us at every point, rising higher and higher until it reaches a culmination in the awful scenes of the judgment-hall and the cross. Was it not this majesty of a pure soul that arrested and troubled [[Pilate]] himself in the midst of his keen concern for his own selfish interests and his lofty Roman contempt for a mere Jew? And was it not this same majesty of holiness that smote upon the heart of the very centurion who carried out the sentence of crucifixion, so that he exclaimed, ‘Certainly this was a righteous man’ (&nbsp;Luke 23:47)? Sometimes we see Christ’s moral majesty flashing out so overwhelmingly that it works with a kind of physical effect, as when the profane traffickers in the Temple cringe and flee before Him; or when, in the Garden, as He steps out of the shadows, saying, [[‘I]] am he,’ His enemies go backward, and fall to the ground (&nbsp;John 18:5 f.). </p> <p> ( <i> d </i> ) But besides the unconscious majesty of goodness, we see in Jesus Christ throughout His public ministry a <i> conscious majesty </i> of the most positive kind. This man, so meek and lowly in heart, does not hesitate to make the most astounding claims. He claims a personal authority that sweeps aside in a moment all the traditional learning of the nation’s religious teachers (&nbsp;Matthew 7:28-29). Never, surely, in the world’s history has there been another series of utterances so clothed in the majesty of spiritual power as the [[Sermon]] on the Mount. And this poor [[Carpenter]] of [[Nazareth]] further assumes without the least hesitation the name and dignity of the promised [[Messiah]] of Israel; He affirms, in a sense altogether unique, that He is the Son of God, unto whom all things have been delivered of the Father (&nbsp;Matthew 11:27, &nbsp;Luke 10:22; cf. John 14-17); He invites every burdened and weary soul to come unto Him for rest (&nbsp;Matthew 11:28). And what could be more majestic than the language in which Christ assumes the office of the universal Judge of men, and describes the events and issues of that solemn day when the Son of Man shall come in His glory, and all the nations shall be gathered before Him? (&nbsp;Matthew 25:31 ff.). </p> <p> (2) It is unnecessary to dwell in any detail upon the majesty of <i> the exalted Christ </i> . From St. Peter’s first sermon on the Day of [[Pentecost]] (&nbsp;Acts 2:33 ff.) down to the last utterance of the [[Apostolic]] Church, the Christ of the [[Nt]] is the Christ enthroned in glory, dignity, and power. His followers do not think of Him ‘according to the flesh’ (&nbsp;2 Corinthians 5:16)—as the [[Prophet]] of [[Galilee]] or the Man of Sorrows. The Christ of whom they do habitually think is risen, ascended, glorified, and set down on the right hand of the Majesty on high (cf. &nbsp;Romans 8:34, &nbsp;1 Corinthians 15:14 ff., &nbsp;Galatians 2:20, &nbsp;Philippians 2:9 ff., &nbsp;1 Thessalonians 4:13 ff., &nbsp;Hebrews 1:2 ff. and <i> passim </i> ). Apart from the evidence of their own writings, no better proof of this can be found than the fact that for more than a century after the death of Jesus the Church appears never to have concerned itself in any way as to His earthly appearance, or to have had any desire for pictorial representations of His human face and form. And is it not highly significant that, on the one solitary occasion on which a [[Nt]] writer has set himself to describe the Lord’s personal appearance, the attempt is based upon no recollections or traditions regarding Jesus of Nazareth, but upon a splendid conception of the majesty of the exalted Christ—His eyes as a flame of fire, His voice as the sound of many waters, in His right hand seven stars, and His countenance as the sun shineth in his strength (&nbsp;Revelation 1:13 ff.)? </p> <p> Literature.—The Lexx. and Comm.; Farrar, <i> Christ in Art </i> , bk. ii.; [[P.]] Dearmer’s art. ‘Christ in Art’ in vol. i.; [[Dora]] Greenwell, <i> [[Patience]] of Hope </i> , pt. i.; Seeley, <i> Ecce Homo </i> , ch. iv.; Denney, <i> Stud. in Theol. </i> 169. </p> <p> [[J.]] [[C.]] Lambert. </p>
       
 
<ref name="term_78366"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-nt-words/majesty Majesty from Vine's Expository Dictionary of NT Words]</ref>
== References ==
       
<references>
<ref name="term_61442"> [https://bibleportal.com/dictionary/king-james-dictionary/majesty Majesty from King James Dictionary]</ref>
<ref name="term_56551"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/majesty+(2) Majesty from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_141083"> [https://bibleportal.com/dictionary/webster-s-dictionary/majesty Majesty from Webster's Dictionary]</ref>
       
<ref name="term_18044"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/majesty Majesty from Baker's Evangelical Dictionary of Biblical Theology]</ref>
       
</references>
</references>

Revision as of 10:05, 13 October 2021

Hastings' Dictionary of the New Testament [1]

Two words are so translated-μεγαλειότης and μεγαλωσύνη. According to formation (the first from μεγαλεῖος = ‘stately,’ ‘magnificent’; the second from μεγαλο- = ‘great’) they denote respectively the appearance and the fact of greatness, regal state, and regal might. On the whole, the distinction holds good in usage.

1 . μεγαλειότης, ‘magnificence,’ is applied to Solomon (1  Ezra 1:5), and in the NT (by Demetrius, the silversmith) to the Ephesian Artemis ( Acts 19:27). In  2 Peter 1:16 it is used of Christ’s transfiguration-glory on the mountain-top, and, with interesting coincidence, in  Luke 9:43 of the manifestation of Divine power in His healing of the demoniac boy at the mountain-foot (cf. Clement, Ep. ad Cor. xxiv., Ign. ad Rom. i.; τὰ μεγαλεῖα τοῦ θεοῦ,  Acts 2:11).

2 . μεγαλωσύνη is used in the Septuagintas the translation of נְּדֽלָּח or נּדָל. It is applied to David ( 2 Samuel 7:21) and to the kings of the earth ( Daniel 7:27); elsewhere to the sovereign greatness of God ( Deuteronomy 32:3,  1 Chronicles 29:11,  Psalms 145:3;  Psalms 145:6, etc.). From the Septuagintit has passed into the vocabulary of Hellenistic Judaism ( e.g. Book of Enoch , v. 4, xii. 3, xiv. 16), of the NT, and the Apostolic Fathers (Clement, Ep. ad Cor. xx., xxvii., lviii., lxi., lxiv.). In  Hebrews 1:3 ‘the Majesty on high,’ and in  Hebrews 8:1 ‘the Majesty in the heavens,’ is equivalent to God Himself in His heavenly dominion (cf. Book of Enoch , v. 4, ‘ye spake hard words … against His Majesty’; Clement, Ep. ad Cor. xxvii., ‘by the word of His Majesty all things were framed together’). Most frequently it is used in doxology ( Judges 1:25,  1 Chronicles 29:11; Clement, Ep. ad Cor. xx., lxi., lxiv.).

Robert Law.

Vine's Expository Dictionary of NT Words [2]

1: μεγαλειότης (Strong'S #3168 — Noun Feminine — megaleiotes — meg-al-i-ot'-ace )

see Magnificence.

2: μεγαλωσύνη (Strong'S #3172 — Noun Feminine — megalosune — meg-al-o-soo'-nay )

from megas, "great," denotes "greatness, majesty;" it is used of God the Father, signifying His greatness and dignity, in  Hebrews 1:3 , "the Majesty (on high)," and  Hebrews 8:1 , "the Majesty (in the Heavens);" and in an ascription of praise acknowledging the attributes of God in  Jude 1:25 .

King James Dictionary [3]

MAJ'ESTY, n. L. majestas, from the root of magis, major, more, greater.

1. Greatness of appearance dignity grandeur dignity of aspect or manner the quality or state of a person or thing which inspires awe or reverence in the beholder applied with peculiar propriety to God and his works.

Jehovah reigneth he is clothed with majesty.  Psalms 93

The voice of Jehovah is full of majesty.  Psalms 29

It is applied to the dignity, pomp and splendor of earthly princes.

When he showed the riches of his glorious kingdom--the honor of his excellent majesty many days--  Esther 1

2. Dignity elevation of manner.

The first in loftiness of thought surpass'd,

The next in majesty--

3. A title of emperors, kings and queens as most royal majesty may it please your majesty. In this sense, it admits of the plural as, their majesties attended the concert.

Webster's Dictionary [4]

(1): ( n.) Hence, used with the possessive pronoun, the title of an emperor, king or queen; - in this sense taking a plural; as, their majesties attended the concert.

(2): ( n.) Dignity; elevation of manner or style.

(3): ( n.) The dignity and authority of sovereign power; quality or state which inspires awe or reverence; grandeur; exalted dignity, whether proceeding from rank, character, or bearing; imposing loftiness; stateliness; - usually applied to the rank and dignity of sovereigns.

Baker's Evangelical Dictionary of Biblical Theology [5]

See Glory

References

  1. ↑ Majesty from Hastings' Dictionary of the New Testament
  2. ↑ Majesty from Vine's Expository Dictionary of NT Words
  3. ↑ Majesty from King James Dictionary
  4. ↑ Majesty from Webster's Dictionary
  5. ↑ Majesty from Baker's Evangelical Dictionary of Biblical Theology
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