v. Christ Jesus, Jesus Christ, Jesus, Messiah, Savior, Lord, Lord Jesus Christ, Lord Jesus, Anointed, Word
Mat 2:4 asked them where the C was to be born
Matt 16:16; Mar 8:29; Luk 9:20 you are the C, the Son
Mat 16:20 that they should tell no one that he was Jesus the C
Mat 22:42 what do you think of C? Who’s his father?
Mat 23:8 one is your Teacher, the C, and all
Matt 24:5; Mark 13:6; Luk 21:8 name, saying I am the C
Mat 24:23; Mar 13:21 look, here is the C, or look
Mat 24:24 for false C, and false
Matt 26:63; Mar 14:61; Luke 22:67; Joh 10:24 if you are the C
Mat 27:17 to Barabbas, or to Jesus, called the C?
Mar 9:41 a glass of water in .. because you are from C
Tue 12:35; Luk 20:41 that C is the son of David?
Mar 15:32 the C, King of Israel, descend now from
Luk 2:11 born .. a Savior, who is C the Lord
Luk 23:2 saying that he himself is the C, a king
Luk 23:39 if you are the C, save yourself already
Luk 24:46 so it was necessary for the C to suffer, and
Joh 1:20 did not deny, but confessed: I am not the C
Joh 3:28 of which I said: I am not the C, but I am
Joh 4:29 come, see a .. Is not this the C?
Joh 4:42 this is the Savior of the world, the C
Joh 6:69 we know that you are the C, the Son of
Joh 7:26 will they have recognized .. that this is the C?
Joh 11:27 I have believed that you are the C, the Son of God
Joh 20:31 so that you may believe that Jesus is the C, the Son
Act 2:30 of his offspring.. would raise the C
Act 2:36 this .. God has made him Lord and C
Act 3:18 fulfilled .. that his C had to suffer
Act 4:26 they came together in one .. and against their C
Act 9:20 followed by preaching C in the synagogues
Act 17:3 Jesus, whom I announce to you .. is the C
Act 18:5, 28 to the Jews that Jesus was the C
Act 26:23 the C had to suffer, and be the first
Rom 5:6 C, when we were still weak, in due time
Rom 5:8 that while they were still sinners, C died for
Rom 8:9 if anyone does not have the Spirit of C, he is not
Rom 8:10 if C is in you, the body indeed
Rom 8:34 C is he that died; moreover, the one
Rom 8:35 who will separate us from the love of C?
Rom 9:3 separated from C, for the love of my brothers
Rom 10:4 the end of the law is C, for justice to all
Rom 12:5 so we… are one body in C
Rom 15:3 for even C did not please himself
Rom 15:7 also C received us, to the glory of
1Co 1:23 we preach C crucified, for the
1Co 1:24 but for those who are called .. C power of God
1Co 2:16 but we have the mind of C
1Co 3:23 yours, and you of C, and C of God
1Co 5:7 because our passover, which is C, has already passed
1Co 6:15 your bodies are members of C?
1Co 8:12 sinning against the..against C ye sin
1Co 11:3 C is the head .. and God is the head of C
1Co 15:17 if C has not been raised, your faith is in vain; even
2Co 1:5 the afflictions of C abound with us
2Co 3:14 the same veil .. which by C is removed
2Co 5:14 C love constrains us, thinking
2Co 5:16 if we knew C according to the flesh, we no longer
2Co 5:17 if anyone is in C, a new creature is
2Co 5:18 reconciled us to himself by C, and
2Co 5:19 God was in C reconciling with himself
2Co_2Co: 6:15
Christ (Gr. Khristós, “anointed”; equivalent to the Heb. Mâshîaj, “Messiah”, “anointed”). Official title of Jesus of Nazareth that designates him as “the Messiah” or the promised OT. In OT times the high priest (Exo 30:30), the king (2Sa 5:3), and sometimes the prophets (1Ki 19:16) were “anointed” when dedicated to holy service. In the messianic prophecies the term came to be applied specifically to the Messiah, who, as prophet (Deu 18:15), priest (Zec 6:11-14), and king (Is. 9:6, 7), was 263 who had appointed as Redeemer of the world. In use in NT times the definite article was omitted, and “Christ” became virtually a proper noun as we use it today. The combined use of the names Jesus and Christ constitutes a confession of faith that Jesus of Nazareth, the son of Mary, the Son of man, is really the Christ, the Messiah, the Son of God, and therefore a profession of faith. in the union of the divine and human natures in one Person. In Jer 23:5, 33:15, Zec 3:8 and 6:12 a title is used for Christ: “branch” (Heb. tsemaj, “a shoot”, “a shoot”); the Messiah is represented as a branch of David. See Jesus Christ. Chronicles, Books of the. Two OT books that record events from the reigns of David and his successors. In the Hebrew Bibles the 2 books appear as a single work, with a single title: Dibrê hayyâmîm (“Events of the days”), a real diary of the events that occurred under the different kings (2Ki 14:18, 28; 1Ch 27:24; Neh 12:23; etc.). In the LXX the title is Paraleipómení‡n (“Omissions”), and indicates that the book supplies and partially duplicates information that was left out of Samuel and Kings. The Spanish name “Crónicas” comes from the lat. Chronicon, the term Jerome used as appropriate to transliterate the Hebrew title into his own Latin translation, the Vulgate. In the Hebrew canon of the OT the books of Chronicles constitute the last book. Its current position in modern versions, after Kings, and its division into 2 books originated in the LXX, a practice later followed by the Vulgate. I. Author and Setting. An examination of the Hebrew text of Chronicles, Ezra, and Nehemiah shows that the 3 books are closely related in language, style, and general point of view. That is why it is reasonable to conclude that the 3 were the work of the same author or compiler, or that they were written at the same time by several men who collaborated with each other. Early Jewish tradition attributes the Chronicles to Ezra (current scholarship generally assigns Ezra and Nehemiah to him as well). Internal evidence suggests a priest of the Persian period as the author, and Ezra meets both requirements (Ezr 7:1-5). That the opening verses of Ezra repeat the closing verses of Chronicles, almost verbatim, also indicates an intimate relationship between the two books. The Chronicles author’s use of the Persian monetary system (1Ch 29:7) indicates that he wrote them in the Persian period. Since the genealogy of the royal line of Judah is carried several generations beyond Zerubbabel, who returned to Judea about 536 BC, it is possible that the date of writing may well have been a century or more after Zerubbabel’s time (3:19 -24). These and other evidences are sufficient grounds for assigning Chronicles this date: c 400 BC The author’s frequent reference to other works (1Ch 27:24; 29:29; 2Ch 9:29; 12:15; 13:22; 20: 34; 24:27; 26:22; 32:32; 33:19), suggests that he had access to an excellent collection of sources and used them profusely under the direction of divine Inspiration. II. Theme. Essentially, Chronicles is a record of the united kingdom under David and Solomon, and their successors on the throne of Judah until the Babylonian captivity; that is, a period greater than 4 centuries. Considerably more than half of the content of Chronicles parallels information found in other OT books, especially Samuel and Kings. In style and emphasis, however, it is clearly an independent work, written from its own point of view and intended to serve a particular purpose. With the spiritual lessons of the captivity vividly imprinted in memory, the author presents the history of Israel as a nation before that tragic event, and why the captivity was inevitable. He emphasizes the moral and spiritual aspects of the events he records, and again and again tries to point out that obedience to God’s revealed will brings peace and prosperity, while disobedience results in suffering and calamity. He highlights the fact that the Lord rewards the righteous and punishes the wicked (1Ch 10:13; 11:9; 21:7; 2 Chron. 13:18; etc.). He assures Israel that she has nothing to fear from the future except that she forgets the lessons her past history taught her. III. Sketch. Chronicles can be logically divided into 4 parts: 1. Introduction (1Ch_1-10). 2. Reign of David (chs 11-29). 3. Solomon’s reign (2Ch_1-9). 4. Kingdom of Judah until the captivity (chs 10-36). In the introduction, the historian reviews, in a few strokes, the history of the world from creation until David ascends the throne. This brief outline is largely genealogical, with an emphasis on the royal tribe of Judah and the priestly tribe of Levi. These genealogical tables include, here and there, brief biographical sketches and historical data (1Ch 4:9, 10, 38-43; 5:9, 10, 16-26; 6:31, 32, 48, 49, 54-81 ; etc.). For completeness, the genealogies are continued through the time of the united and divided kingdom, the captivity, and the restoration to the time the work was being written. 264 Nothing is said of Saul’s reign, except a brief account of his death in battle, and this only to explain why God rejected him and set the stage for David’s accession to the throne. IV. Contents. Nineteen of the 65 chapters of Chronicles – almost a third – are devoted to the glorious reign of David. David and Solomon, whose reigns created the golden age of Israel’s history, occupy 28 chapters, or nearly half the space. In turn, the 2nd section, which covers the reign of David, can be divided into 3 parts. The 1st summarizes the notable events of the period (1Ch_11-21). It also includes the circumstances of his coronation as king of all Israel, the capture of Jerusalem and the transfer of the capital from Hebron to Jerusalem, the enumeration of his mighty men and armies, his transfer of the ark to Jerusalem, the construction of his palace, his wars and the census of the people. Part 2 deals in detail with David’s preparations for the construction of the temple, with his organization of the service of the priests and Levites, and his instructions to Solomon about the temple (22: 1-29: 21 ). Part 3 deals briefly with the transfer of authority from David to Solomon, and David’s death (23:1; 29:22-30). The 3rd section, on Solomon (2Ch_1-9), is devoted mainly to the construction and dedication of the temple, with brief mentions of Solomon’s other public works and enterprises, his devotion to wisdom, and the splendor of his reign. The 4th section covers the divided kingdom period (chs 10-36), with special emphasis on the kingdom of Judah. The history of this period deals with the successive reigns of all the kings of Judah, from Rehoboam to Zedekiah. The revolt of the 10 tribes is widely considered, and thereafter efforts to return the nation to God by reforming kings Asa, Jehoshaphat, Joash, Hezekiah, and Josiah are recorded. The section concludes with the 3rd deportation to Babylon and a short epilogue about Cyrus’s edict for the return (see CBA 3:119-132). Chronicler. See Chancellor.
Source: Evangelical Bible Dictionary
See Jesus Christ.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(“Anointed” Christ in Greek, is the same as Messiah in Hebrew). The Savior Jesus prophesied 300 times in the Bible, and long awaited by the Jewish people.
It is God: (John 1:1). For him…