Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ¹  have nests, but the Son of Man has no place to lay his head.” ² 

Matius 9:6

9:6 But so that you may know ³  that the Son of Man ⁴  has authority on earth to forgive sins” – then he said to the paralytic ⁵  – “Stand up, take your stretcher, and go home.” ⁶ 

Matius 12:8

12:8 For the Son of Man is lord ⁷  of the Sabbath.”

Matius 12:32

12:32 Whoever speaks a word against the Son of Man will be forgiven. ⁸  But whoever speaks against the Holy Spirit will not be forgiven, ⁹  either in this age or in the age to come.

Matius 12:40

12:40 For just as Jonah was in the belly of the huge fish ¹⁰  for three days and three nights, ¹¹  so the Son of Man will be in the heart of the earth for three days and three nights.

Matius 13:37

13:37 He ¹²  answered, “The one who sowed the good seed is the Son of Man.

Matius 13:41

13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ¹³ 

Matius 25:31

The Judgment

25:31 “When ¹⁴  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Daniel 7:13

7:13 I was watching in the night visions,

“And with ¹⁵  the clouds of the sky ¹⁶ 

one like a son of man ¹⁷  was approaching.

He went up to the Ancient of Days

and was escorted ¹⁸  before him.

Markus 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ¹⁹  when he comes in the glory of his Father with the holy angels.”

Markus 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ²⁰  for many.”

Yohanes 1:51

1:51 He continued, ²¹  “I tell all of you the solemn truth ²²  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ²³ 

Yohanes 3:14

3:14 Just as ²⁴  Moses lifted up the serpent ²⁵  in the wilderness, ²⁶  so must the Son of Man be lifted up, ²⁷ 

Yohanes 5:27

5:27 and he has granted the Son ²⁸  authority to execute judgment, ²⁹  because he is the Son of Man.

Yohanes 12:34

12:34 Then the crowd responded, ³⁰  “We have heard from the law that the Christ ³¹  will remain forever. ³²  How ³³  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Kisah Para Rasul 7:56

7:56 “Look!” he said. ³⁴  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Ibrani 2:14-18

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ³⁵  their humanity, ³⁶  so that through death he could destroy ³⁷  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death. 2:16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants. 2:17 Therefore he had ³⁸  to be made like his brothers and sisters ³⁹  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ⁴⁰  for the sins of the people. 2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

[8:20]  ¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:20]  ² sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:6]  ³ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ⁴ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ⁵ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ⁶ tn Grk “to your house.”

[12:8]  ⁷ tn The term “lord” is in emphatic position in the Greek text.

[12:8]  sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

[12:32]  ⁸ tn Grk “it will be forgiven him.”

[12:32]  ⁹ tn Grk “it will not be forgiven him.”

[12:32]  sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.

[12:40]  ¹⁰ tn Grk “large sea creature.”

[12:40]  ¹¹ sn A quotation from Jonah 1:17.

[13:37]  ¹² tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:41]  ¹³ tn Grk “the ones who practice lawlessness.”

[25:31]  ¹⁴ tn Here δέ (de) has not been translated.

[7:13]  ¹⁵ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ¹⁶ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹⁷ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ¹⁸ tn Aram “they brought him near.”

[8:38]  ¹⁹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[10:45]  ²⁰ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[1:51]  ²¹ tn Grk “and he said to him.”

[1:51]  ²² tn Grk “Truly, truly, I say to you.”

[1:51]  ²³ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[3:14]  ²⁴ tn Grk “And just as.”

[3:14]  ²⁵ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ²⁶ sn An allusion to Num 21:5-9.

[3:14]  ²⁷ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

[5:27]  ²⁸ tn Grk “him.”

[5:27]  ²⁹ tn Grk “authority to judge.”

[12:34]  ³⁰ tn Grk “Then the crowd answered him.”

[12:34]  ³¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ³² tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ³³ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[7:56]  ³⁴ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[2:14]  ³⁵ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ³⁶ tn Grk “the same.”

[2:14]  ³⁷ tn Or “break the power of,” “reduce to nothing.”

[2:17]  ³⁸ tn Or “he was obligated.”

[2:17]  ³⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ⁴⁰ tn Or “propitiation.”