Daniel 9:25-26

9:25 So know and understand:

From the issuing of the command ¹  to restore and rebuild

Jerusalem ²  until an anointed one, a prince arrives, ³ 

there will be a period of seven weeks ⁴  and sixty-two weeks.

It will again be built, ⁵  with plaza and moat,

but in distressful times.

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁶ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁷  them.

But his end will come speedily ⁸  like a flood. ⁹ 

Until the end of the war that has been decreed

there will be destruction.

John 1:41

1:41 He first ¹⁰  found his own brother Simon and told him, “We have found the Messiah!” ¹¹  (which is translated Christ). ¹² 

John 3:28

3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ¹³  but rather, ‘I have been sent before him.’

John 10:24

10:24 The Jewish leaders ¹⁴  surrounded him and asked, ¹⁵  “How long will you keep us in suspense? ¹⁶  If you are the Christ, ¹⁷  tell us plainly.” ¹⁸ 

[9:25]  ¹ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ³ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁴ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  ⁵ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  ⁶ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ⁷ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ⁸ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁹ sn Flood here is a metaphor for sudden destruction.

[1:41]  ¹⁰ tc Most witnesses (א* L W^s Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì^66,75 א² A B Θ Ψ 083 Ë^1,13 892 al lat.

[1:41]  ¹¹ sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.

[1:41]  ¹² tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[3:28]  ¹³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  ¹⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ¹⁵ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ¹⁶ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ¹⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  ¹⁸ tn Or “publicly.”