Mark 15:2

15:2 So ¹  Pilate asked him, “Are you the king ²  of the Jews?” He replied, ³  “You say so.” ⁴ 

Matthew 11:3-5

11:3 “Are you the one who is to come, ⁵  or should we look for another?” 11:4 Jesus answered them, ⁶  “Go tell John what you hear and see: ⁷  11:5 The blind see, the ⁸  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Matthew 16:16

16:16 Simon Peter answered, ⁹  “You are the Christ, ¹⁰  the Son of the living God.”

Matthew 26:63-64

26:63 But Jesus was silent. The ¹¹  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ¹²  the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ¹³  of the Power ¹⁴  and coming on the clouds of heaven.” ¹⁵ 

Luke 22:67-70

22:67 and said, “If ¹⁶  you are the Christ, ¹⁷  tell us.” But he said to them, “If ¹⁸  I tell you, you will not ¹⁹  believe, 22:68 and if ²⁰  I ask you, you will not ²¹  answer. 22:69 But from now on ²²  the Son of Man will be seated at the right hand ²³  of the power ²⁴  of God.” 22:70 So ²⁵  they all said, “Are you the Son of God, ²⁶  then?” He answered ²⁷  them, “You say ²⁸  that I am.”

John 10:24

10:24 The Jewish leaders ²⁹  surrounded him and asked, ³⁰  “How long will you keep us in suspense? ³¹  If you are the Christ, ³²  tell us plainly.” ³³ 

John 18:37

18:37 Then Pilate said, ³⁴  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ³⁵  my voice.”

[15:2]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ² sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ³ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[11:3]  ⁵ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

[11:4]  ⁶ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ⁷ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[11:5]  ⁸ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.

[16:16]  ⁹ tn Grk “And answering, Simon Peter said.”

[16:16]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  ¹¹ tn Here καί (kai) has not been translated.

[26:63]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:64]  ¹³ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ¹⁴ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ¹⁵ sn An allusion to Dan 7:13 (see also Matt 24:30).

[22:67]  ¹⁶ tn This is a first class condition in the Greek text.

[22:67]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ¹⁸ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹⁹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:68]  ²⁰ tn This is also a third class condition in the Greek text.

[22:68]  ²¹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:69]  ²² sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ²³ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ²⁴ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[22:70]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ²⁶ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ²⁷ tn Grk “He said to them.”

[22:70]  ²⁸ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[10:24]  ²⁹ 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]  ³⁰ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ³¹ 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]  ³² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  ³³ tn Or “publicly.”

[18:37]  ³⁴ tn Grk “said to him.”

[18:37]  ³⁵ tn Or “obeys”; Grk “hears.”