Mar 14:36 said: Abba Father, all things are…
Rom 8:15 by which we cry: Abba Father!
Gal 4:6 the Spirit .. which cries: Abba Father!
Abba (Gr. abbá, “father”, “my father”, “Abbá father!”; a transliteration of Aram. ‘âbbâ’, ‘abî or ‘âbînû ). Title that, in the intimate treatment, means “father”. As the Aramaic form is found in rabbinic literature, it is noted that it was a family expression commonly used to indicate a close relationship between the earthly father and his children. But in early Christian prayers it was used to address God as our Father (Rom 8:15; Gal 4:6), following the example of our Lord (Mar 14:36). In each of the 3 passages, to gr. Abba is followed by the phrase ho pater, “the Father” or “Father!”
Source: Evangelical Bible Dictionary
See: Abba: A New Understanding of Palestinian Society and Religion in Jesus (Further Reading)
Aramaic ab, father, filial word with which the children treat the father. Treatment given to God by Christ Mc 14,36, and by Christians Rom 8,15; Ga 4.6.
Source: Digital Bible Dictionary
Aramaic word for father, transliterated into gr. and then to Spanish. It is found three times in the NT (Mar 14:36; Rom 8:15; Gal 4:6). The Hebrew word corresponding is Ab.
Source: Hispanic World Bible Dictionary
(“Daddy” in Aramaic). God is my “Abba”, my dad. Tue 14:36; Romans 8:15; Matt 6:9, Matt 6:25-34, Matt 10:30. This is the greatest greatness and the summary of Christianity. I am not the son of a Senator, nor of the President of the nation, I am much more! “Son of God”, brother of Christ and co-heir with him, thanks to the redemption of Christ himself. Romans 8:15; Gal 4:4-6.
I ask the Lord that what we know we live a little. I have nothing to envy to anyone. My Dad is God, he gives me everything I need, and he cares so much about me that even the hairs on my head are numbered! Mat 10:30.
We are all brothers. The same God who made the heart of the Catholic, made the heart of the Protestant, and the Jew, and the Muslim, and the atheist. Between all the scientists put together they have been unable to make even a hair on our heads. Whether we like it or not, we are all brothers, born of the same Father and that is why we all have to love each other.
Source: Christian Bible Dictionary
Word of Aramaic origin. Family way of calling the parent (father or dad). It does not appear in the OT or in intertestamental literature, but it does appear in papyri or non-religious documents. In the NT, when this word is used, it is accompanied by its translation into Greek (Abba, Father), perhaps thinking who was praying (mainly the Lord Jesus) in the bilingualism of his friends. The Lord Jesus used it to express his intimate relationship with the heavenly Father (Mar 14:36). Paul uses the term, which means that it was in common use in the early church. With him “the spirit of “adoption” is manifested, since “the Spirit himself bears witness with our spirit that we are children of God” (Rom 8:15; Gal 4:6).
Source: Christian Bible Dictionary
See, FATHER Aramaic word that Jesus frequently uses to address the Father (Mr. 14:36). Also the first generation Christians used it (Rom. 8:15; Gal. 4: 6) to express a very intimate relationship between God and his children. The Lord Jesus probably used this word many times, even in some where the biblical passages have transmitted the Greek version: “Father”, “my Father”, and also “my Father”. It is an expression of full trust and adherence to the will of the Father, which Jesus wants to communicate to his disciples. The word does not appear in the profane or rabbinical literature of the time, and is characteristic of the vocabulary of Christ. In the gospels it is always used accompanied by its respective translation with the word “Father”. It is only through Christ that we receive the spirit of adoption and learn to call God “Our Father” (Jdg. 11:2; Jn. 17:11; 20:17). The word was only used in the familiar language before Jesus. In the Old Testament it appears in several Hebrew names as a radical, for example: Abimelech, Abner, Ardenago, Eliab.
Source: New Illustrated Bible Dictionary
It is an Aramaic biblical word, which synthesizes the idea of divine dependence. It alludes to the loving sense of God, who should be treated as a close, affectionate father, worthy of all trust. Ascetic commentaries from apostolic times, following St. Paul, gave singular emphasis to divine love for man and the need for a response of trust and tenderness in the chosen Christian.
The term stands out in the Pauline catecheses, according to the recommendation to call God “abba, that is, father” (Mc. 14.36; Rom. 8.15; Gal. 4.6). Of the 415 times that the Greek word “pater” is used in the New Testament, only in those three cited is the Aramaic expression “abbas” repeated, placed after “pater”, reiterating or claiming the same Aramaic sound that Jesus must have pronounced. sometimes when he spoke of his Father.
It is doubtful if this expression truly included a usual form in Israelite circles, similar to the familiar, affectionate and diminutive form of “daddy or daddy”, an expression of intimacy or trust in our surroundings. Perhaps it was just a specifically Pauline expression, with a certain echo in environments where the “koine” (common, popular) Greek already dominated, in which the New Testament was written and catecheses were formulated in the first century. There is no doubt about the bias that the commentaries took from apostolic times. The word “abbas” was claimed as a special echo of divine love and the need to respond with fidelity and love, essential axes of the first apostolic catecheses.
Source: Dictionary of Catechesis and Religious Pedagogy
SUMMARY: . THE SON: 1. “Father”, “my Father”, “The father”. 2. The Only Begotten. 3. The identical and the immanent. 4. The one sent by the Father. 5. The will of the Father. 6. The revealer of the Father. 7. The proxy the Father. 8. The path to the Father. – II. THE CHILDREN: 1. Adoptive children. 2. Heirs of the Father. 3. God, our Father. 4. Filial prayer. -III. THE FATHER: 2. The invisible Father. 3. The heavenly Father. 4. The Father of lights. 5. The Father of glory. 6. The Father of everything and everyone. 7. Holy and just Father. 8. Father of mercies. 9. Provident father. 10. The only Father.
Abba is an Aramaic word that means “daddy”, the first word that the child pronounces. This is what the Talmud says: “As soon as the child tastes the taste of cereal (when he is weaned), he learns to say ABBA and IMMA papa and mama.”
Jesus called God ABBA. Before him no one dared to do it, because to have done so would have been considered blasphemy. Precisely because Christ did it, he was condemned for blasphemy (Jn 5, 18; 10, 25-32; Mk 12, 6-7).
Abba is a family term from the son to the father, not just from the little boy, from the older sons. Using it to address God would have been disrespectful and even sacrilege.
Abba is the most important word of the NT, because it reveals to us the paternity, the mystery of God in Jesus Christ. It is practically the summary of the Gospel. God is the father of Jesus and our father and, therefore, we are all brothers.
Abba is a word belonging to the origins of the evangelical tradition, not invented by the primitive community, but transmitted by it. Its use was more and more frequent, until it became a substitute for God or as the proper name of God. The only evangelical text that preserves the word is Mk 14, 36, and it does, because it is the original word pronounced by Jesus Christ.
The NT calls God father some 250 times. 190 in the Gospels: 4 in Mark, 15 in Luke, 42 in Matthew; sometimes it refers to God as the father of Jesus Christ, others as the father of men and others as the absolute name of God or with a qualification. In the Gospel of John it appears 109 times, eleven as “father”, without an article, and almost always in the mouth of Jesus Christ, at the beginning of his prayers, because, when speaking directly with God, as a son with his father, the article is superfluous; 23 times as “my father”, referring to God in the mouth of Jesus Christ; 75 times as “the father” with an article, as the proper name of God.
1. The Son
1. “Father”, “my Father”, “The father”
Jesus, when he addressed God, said “father”, but the evangelical translations do it indistinctly by Father, my Father, the Father, as clearly appears in the parallel text of the Synoptics of the Gethsemane prayer: Mk 14, 36: “The father”; Mt 26, 39: “My Father”; Lk 22, 42: “Father”.
He does it once in Mark, three times in Mt and Lc together, twice in Lc alone, once in Mt alone, nine times in Jn. Only in the prayer of the cross he does not call him “Father”, but God, but this prayer was conditioned by the psalm that he recites (Ps 22, 2). The expression “the Father”, without pronoun and without qualification, is practically from John as the proper name of God.
He also calls God “my Father”, when speaking with his disciples. He does it once in Mt and Lc together, three in Lc alone, thirteen in Mt, once in Mc, and twenty-three in Jn. By saying “my Father” he is saying that he is a natural son of God, he is making the great revelation of the NT, something absolutely unknown in the OT, when monotheism in Israel could not admit, not even think, that God had an equal to him .
Jesus becomes aware of his divine sonship in baptism, when the sky is rent and the voice of the Father is heard: “This is my”. Only he heard the Father’s voice, which means the religious experience he had of his sonship. From this moment on, the sense of divine paternity dominates his entire life. Jesus feels Son of God. Although he did not say it to the general public, he said it to his disciples, to those he was preparing, little by little, so that they would understand and accept this divine affiliation, the most important revelation of what came out of his mouth.
. the only begotten
God the Father only has one natural son and cannot have more, because in that son his generative power is exhausted. Everything that is the Father was poured into the Son. That is why he is “the brightness of the Father’s glory and the imprint of his being” (Heb 1, 3). Radiance and imprint are two metaphors that affirm consubstantiality with the Father. The glory of the Father is the same divine nature that shines in him, which is like the mirror that reflects God, because he himself is God, “the image of God” (2 Cor 4, 4; Gal 1, 15).
We know that the Father has a Son, because the same Son made man, Jesus Christ, has told us, who is “The Only-Begotten” “monogenes”, “the Only-Begotten God” -monogenes Zeos- (Jn 1, 14. 18), equal to the Father, and from all eternity is “in the bosom of the Father.” Jesus is “the Son of God” (Rom 1, 3), “the Son of his love” (Col 1, 13), his beloved (Mk 1, 11; 9, 7).
3. The Entics and the Immanents
The center of gravity of Johannine Christology rests on the unity of the Father and the Son. Here are just a few texts: “I and the…