Discovery BoxLuke 22:67
Context22:67 and said, “If 1 you are the Christ, 2 tell us.” But he said to them, “If 3 I tell you, you will not 4 believe,
Matthew 16:16-17
Context16:16 Simon Peter answered, 5 “You are the Christ, 6 the Son of the living God.” 16:17 And Jesus answered him, 7 “You are blessed, Simon son of Jonah, because flesh and blood 8 did not reveal this to you, but my Father in heaven!
Matthew 26:63
Context26:63 But Jesus was silent. The 9 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 10 the Son of God.”
Mark 8:29
Context8:29 He asked them, “But who do you say that I am?” Peter answered him, 11 “You are the Christ.” 12
Mark 14:61
Context14:61 But he was silent and did not answer. Again the high priest questioned him, 13 “Are you the Christ, 14 the Son of the Blessed One?”
John 1:41
Context1:41 He first 15 found his own brother Simon and told him, “We have found the Messiah!” 16 (which is translated Christ). 17
John 1:49
Context1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king 18 of Israel!” 19
John 4:29
Context4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 20 can he?” 21
John 4:42
Context4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 22 really is the Savior of the world.” 23
John 6:69
Context6:69 We 24 have come to believe and to know 25 that you are the Holy One of God!” 26
John 7:41
Context7:41 Others said, “This is the Christ!” 27 But still others said, “No, 28 for the Christ doesn’t come from Galilee, does he? 29
John 11:27
Context11:27 She replied, 30 “Yes, Lord, I believe 31 that you are the Christ, 32 the Son of God who comes into the world.” 33
John 20:31
Context20:31 But these 34 are recorded 35 so that you may believe 36 that Jesus is the Christ, 37 the Son of God, and that by believing you may have life in his name. 38
Acts 8:37
Context8:37 [[EMPTY]] 39
Acts 9:22
Context9:22 But Saul became more and more capable, 40 and was causing consternation 41 among the Jews who lived in Damascus by proving 42 that Jesus 43 is the Christ. 44
Acts 17:3
Context17:3 explaining and demonstrating 45 that the Christ 46 had to suffer and to rise from the dead, 47 saying, 48 “This Jesus I am proclaiming to you is the Christ.” 49
Acts 17:1
Context17:1 After they traveled through 50 Amphipolis 51 and Apollonia, 52 they came to Thessalonica, 53 where there was a Jewish synagogue. 54
Acts 5:1
Context5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.
[22:67] 1 tn This is a first class condition in the Greek text.
[22:67] 2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] 3 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 4 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[16:16] 5 tn Grk “And answering, Simon Peter said.”
[16:16] 6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:17] 7 tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.
[16:17] 8 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.
[26:63] 9 tn Here καί (kai) has not been translated.
[26:63] 10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:29] 11 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
[8:29] 12 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[14:61] 13 tn Grk “questioned him and said to him.”
[14:61] 14 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:41] 15 tc Most witnesses (א* L Ws 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: Ì66,75 א2 A B Θ Ψ 083 Ë1,13 892 al lat.
[1:41] 16 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] 17 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[1:49] 18 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
[1:49] 19 sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.
[4:29] 20 tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.
[4:29] 21 tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.
[4:42] 22 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
[4:42] 23 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
[6:69] 25 sn See 1 John 4:16.
[6:69] 26 tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C3 Θ* Ë1 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b syc) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 Ë13 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì66 as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì75 א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.
[7:41] 27 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:41] 28 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
[7:41] 29 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).
[11:27] 30 tn Grk “She said to him.”
[11:27] 31 tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
[11:27] 32 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[11:27] 33 tn Or “the Son of God, the one who comes into the world.”
[20:31] 34 tn Grk “these things.”
[20:31] 35 tn Grk “are written.”
[20:31] 36 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 37 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] 38 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
[8:37] 39 tc A few later
[9:22] 40 tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.
[9:22] 41 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.
[9:22] 42 tn Or “by showing for certain.”
[9:22] 43 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
[9:22] 44 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.
[17:3] 45 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 46 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] 47 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
[17:3] 48 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
[17:3] 49 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:1] 50 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 51 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
[17:1] 52 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 53 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
