Matius 16:16

16:16 Simon Peter answered, ¹  “You are the Christ, ²  the Son of the living God.”

Matius 17:5

17:5 While he was still speaking, a ³  bright cloud ⁴  overshadowed ⁵  them, and a voice from the cloud said, ⁶  “This is my one dear Son, ⁷  in whom I take great delight. Listen to him!” ⁸ 

Matius 26:63

26:63 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.”

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ¹¹  because he said, ‘I am God’s Son’!”

Matius 27:54

27:54 Now when the centurion ¹²  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

Mazmur 2:7

2:7 The king says, ¹³  “I will announce the Lord’s decree. He said to me: ¹⁴ 

‘You are my son! ¹⁵  This very day I have become your father!

Daniel 3:25

3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” ¹⁶ 

Markus 1:1

The Ministry of John the Baptist

1:1 The beginning of the gospel ¹⁷  of Jesus Christ, ¹⁸  the Son of God. ¹⁹ 

Markus 14:61

14:61 But he was silent and did not answer. Again the high priest questioned him, ²⁰  “Are you the Christ, ²¹  the Son of the Blessed One?”

Markus 15:39

15:39 Now when the centurion, ²²  who stood in front of him, saw how he died, ²³  he said, “Truly this man was God’s Son!”

Lukas 4:41

4:41 Demons also came out ²⁴  of many, crying out, ²⁵  “You are the Son of God!” ²⁶  But he rebuked ²⁷  them, and would not allow them to speak, ²⁸  because they knew that he was the Christ. ²⁹ 

Lukas 8:28

8:28 When he saw ³⁰  Jesus, he cried out, fell ³¹  down before him, and shouted with a loud voice, “Leave me alone, ³²  Jesus, Son of the Most High ³³  God! I beg you, do not torment ³⁴  me!”

Yohanes 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ³⁵  of Israel!” ³⁶ 

Yohanes 6:69

6:69 We ³⁷  have come to believe and to know ³⁸  that you are the Holy One of God!” ³⁹ 

Yohanes 9:35-38

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁴⁰  and said to him, “Do you believe in the Son of Man?” ⁴¹  9:36 The man ⁴²  replied, ⁴³  “And who is he, sir, that ⁴⁴  I may believe in him?” 9:37 Jesus told him, “You have seen him; he ⁴⁵  is the one speaking with you.” ⁴⁶  9:38 [He said, “Lord, I believe,” and he worshiped him. ⁴⁷ 

Yohanes 11:27

11:27 She replied, ⁴⁸  “Yes, Lord, I believe ⁴⁹  that you are the Christ, ⁵⁰  the Son of God who comes into the world.” ⁵¹ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁵²  to heaven ⁵³  and said, “Father, the time ⁵⁴  has come. Glorify your Son, so that your ⁵⁵  Son may glorify you –

Yohanes 19:7

19:7 The Jewish leaders ⁵⁶  replied, ⁵⁷  “We have a law, ⁵⁸  and according to our law he ought to die, because he claimed to be the Son of God!” ⁵⁹ 

Kisah Para Rasul 8:37

8:37 [[EMPTY]] ⁶⁰ 

Roma 1:4

1:4 who was appointed the Son-of-God-in-power ⁶¹  according to the Holy Spirit ⁶²  by the resurrection ⁶³  from the dead, Jesus Christ our Lord.

[16:16]  ¹ tn Grk “And answering, Simon Peter said.”

[16:16]  ² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:16]  sn See the note on Christ in 1:16.

[17:5]  ³ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ⁵ tn Or “surrounded.”

[17:5]  ⁶ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ⁷ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ⁸ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[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.”

[26:63]  sn See the note on Christ in 1:16.

[27:43]  ¹¹ sn An allusion to Ps 22:8.

[27:54]  ¹² sn See the note on the word centurion in Matt 8:5.

[2:7]  ¹³ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ¹⁴ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ¹⁵ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[3:25]  ¹⁶ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”

[1:1]  ¹⁷ sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).

[1:1]  ¹⁸ tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.

[1:1]  ¹⁹ tc א* Θ 28 l2211 pc sa^ms Or lack υἱοῦ θεοῦ (Juiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A Ë^1,13 33 Ï also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou, “son of God”). Even though א is in general one of the best NT mss, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation.

[1:1]  sn The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, arch) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.”

[14:61]  ²⁰ tn Grk “questioned him and said to him.”

[14:61]  ²¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.

[15:39]  ²² sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ²³ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[4:41]  ²⁴ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ²⁵ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ²⁶ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ²⁷ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ²⁸ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[8:28]  ³⁰ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ³¹ tn Grk “and fell,” 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.

[8:28]  ³² tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ³³ sn On the title Most High see Luke 1:35.

[8:28]  ³⁴ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[1:49]  ³⁵ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ³⁶ 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.

[6:69]  ³⁷ tn Grk “And we.”

[6:69]  ³⁸ sn See 1 John 4:16.

[6:69]  ³⁹ 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* ˹ 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 sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 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.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[9:35]  ⁴⁰ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁴¹ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[9:36]  ⁴² tn Grk “That one.”

[9:36]  ⁴³ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ⁴⁴ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:37]  ⁴⁵ tn Grk “that one.”

[9:37]  ⁴⁶ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[9:38]  ⁴⁷ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[11:27]  ⁴⁸ tn Grk “She said to him.”

[11:27]  ⁴⁹ 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]  ⁵⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ⁵¹ tn Or “the Son of God, the one who comes into the world.”

[17:1]  ⁵² tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ⁵³ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁵⁴ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ⁵⁵ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[19:7]  ⁵⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ⁵⁷ tn Grk “answered him.”

[19:7]  ⁵⁸ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ⁵⁹ tn Grk “because he made himself out to be the Son of God.”

[8:37]  ⁶⁰ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[1:4]  ⁶¹ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ⁶² tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ⁶³ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).