Discovery BoxPsalms 2:2
Context2:2 The kings of the earth 1 form a united front; 2
the rulers collaborate 3
against the Lord and his anointed king. 4
Psalms 2:6
Context2:6 “I myself 5 have installed 6 my king
on Zion, my holy hill.”
Isaiah 61:1
Context61:1 The spirit of the sovereign Lord is upon me,
because the Lord has chosen 7 me. 8
He has commissioned 9 me to encourage 10 the poor,
to help 11 the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
Daniel 9:24-26
Context9:24 “Seventy weeks 12 have been determined
concerning your people and your holy city
to put an end to 13 rebellion,
to bring sin 14 to completion, 15
to atone for iniquity,
to bring in perpetual 16 righteousness,
to seal up 17 the prophetic vision, 18
and to anoint a most holy place. 19
9:25 So know and understand:
From the issuing of the command 20 to restore and rebuild
Jerusalem 21 until an anointed one, a prince arrives, 22
there will be a period of seven weeks 23 and sixty-two weeks.
It will again be built, 24 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. 25
As for the city and the sanctuary,
the people of the coming prince will destroy 26 them.
But his end will come speedily 27 like a flood. 28
Until the end of the war that has been decreed
there will be destruction.
John 1:41
Context1:41 He first 29 found his own brother Simon and told him, “We have found the Messiah!” 30 (which is translated Christ). 31
John 4:29
Context4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 32 can he?” 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 2:36
Context2:36 Therefore let all the house of Israel know beyond a doubt 39 that God has made this Jesus whom you crucified 40 both Lord 41 and Christ.” 42
Acts 9:20
Context9:20 and immediately he began to proclaim Jesus in the synagogues, 43 saying, “This man is the Son of God.” 44
Acts 10:38
Context10:38 with respect to Jesus from Nazareth, 45 that 46 God anointed him with the Holy Spirit and with power. He 47 went around doing good and healing all who were oppressed by the devil, 48 because God was with him. 49
Acts 17:3
Context17:3 explaining and demonstrating 50 that the Christ 51 had to suffer and to rise from the dead, 52 saying, 53 “This Jesus I am proclaiming to you is the Christ.” 54
Hebrews 1:8-9
Context1:8 but of 55 the Son he says, 56
“Your throne, O God, is forever and ever, 57
and a righteous scepter 58 is the scepter of your kingdom.
1:9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions 59 with the oil of rejoicing.” 60
[2:2] 1 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 2 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 3 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 4 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:6] 5 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 6 tn Or perhaps “consecrated.”
[61:1] 7 tn Heb “anointed,” i.e., designated to carry out an assigned task.
[61:1] 8 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
[61:1] 9 tn Or “sent” (NAB); NCV “has appointed me.”
[61:1] 10 tn Or “proclaim good news to.”
[61:1] 11 tn Heb “to bind up [the wounds of].”
[9:24] 12 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 13 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
[9:24] 14 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 15 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:24] 16 tn Or “everlasting.”
[9:24] 17 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
[9:24] 18 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 19 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
[9:25] 20 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 21 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 22 tn The word “arrives” is added in the translation for clarification.
[9:25] 23 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] 24 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 25 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] 26 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] 27 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 28 sn Flood here is a metaphor for sudden destruction.
[1:41] 29 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] 30 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] 31 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[4:29] 32 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] 33 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.
[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.
[2:36] 39 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 40 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
[2:36] 41 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
[2:36] 42 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:20] 43 sn See the note on synagogue in 6:9.
[9:20] 44 tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.
[10:38] 45 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
[10:38] 46 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
[10:38] 47 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:38] 48 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
[17:3] 50 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 51 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] 52 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] 53 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] 54 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:8] 56 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
[1:8] 57 tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
[1:8] 58 tn Grk “the righteous scepter,” but used generically.
[1:9] 59 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
