What does Ἰησοῦν mean in the Greek?

Parse: Noun, Accusative Masculine Singular
Root: G2424 (Ἰησοῦς)
Sense: Joshua was the famous captain of the Israelites, Moses’ successor (more info)

Discover Ἰησοῦν

Frequency of Ἰησοῦν

How Ἰησοῦν is translated (KJV)

English Occurance
jesus 123
[is] jesus 1

Verses with Ἰησοῦν

Colossians 2:6
Just as therefore you have received - Christ Jesus the Lord in Him walk
2 Timothy 2:8
Remember Jesus Christ having been raised out from [the] dead of [the] seed of David according to - gospel my
Acts 1:16
Men brothers it was necessary for to have been fulfilled the Scripture which spoke beforehand the Spirit - Holy by [the] mouth of David concerning Judas the [one] having become guide to those having arrested Jesus
Acts 10:38
Jesus - from Nazareth how anointed Him - God Spirit with Holy and with power who went about doing good healing all those being oppressed by the devil because was with Him
Acts 11:17
If then the same gift has given to them - God as also to us having believed on the Lord Jesus Christ I how was able to forbid - God
Acts 11:20
Were however some of them men of Cyprus and of Cyrene who having come into Antioch were speaking also to the Hellenists proclaiming the gospel the Lord Jesus
Acts 13:23
Of this [man] - God of the seed according to promise has brought - to Israel [the] Savior Jesus
Acts 13:33
that this - God has fulfilled to the children of them to us having raised up Jesus as also in the psalm it has been written second Son of Me are You I today have begotten you
Acts 16:31
- And they said Believe on the Lord Jesus and you will be saved you the household of you
Acts 17:7
whom has received Jason And these all contrary to the decrees of Caesar do king another proclaiming to be Jesus
Acts 17:18
Some then also of the Epicureans and Stoics philosophers encountered him And some were saying What - may desire of the babbler this to say Others however Of foreign gods he seems a proclaimer to be because - Jesus the resurrection he was proclaiming the gospel of
Acts 18:5
When now came down from - Macedonia - both Silas and - Timothy was occupied with the word Paul earnestly testifying to the Jews to be the Christ Jesus
Acts 18:28
Powerfully for the Jews he was refuting publicly showing by the Scriptures to be the Christ Jesus
Acts 19:4
Said then Paul John baptized a baptism of repentance the people telling in the [One] coming after him that they should believe that is - Jesus
Acts 19:13
Attempted now some of also of the itinerant Jews exorcists to invoke over those having - spirits evil the name of the Lord Jesus saying I adjure you [by] Jesus whom Paul proclaims
Acts 19:15
Answering however the spirit - evil said to them - - Jesus I know and Paul I am acquainted with you who are you
Acts 2:22
Men Israelites hear the words these Jesus of Nazareth a man having been set forth by - God to you by miracles and wonders signs which did by Him - God in the midst of you as you yourselves know
Acts 2:32
This - Jesus has raised up - God whereof all we are witnesses
Acts 2:36
Assuredly therefore let know all [the] house of Israel that both Lord Him and Christ has made - God this - Jesus whom you crucified
Acts 20:21
earnestly testifying to the Jewish both and to Greeks - in God repentance faith the Lord of us Jesus Christ
Acts 24:24
After then days some having arrived - Felix with Drusilla the own wife being a Jewess he sent for - Paul and heard him concerning the in Christ Jesus faith
Acts 3:13
The God of Abraham and the God of Isaac Jacob of the fathers of us has glorified the servant of Him Jesus whom you indeed betrayed disowned in [the] presence of Pilate having adjudged that one to release [Him]
Acts 3:20
so that - may come times of refreshing from [the] presence of the Lord and [that] He may send the [One] having been appointed to you Christ Jesus
Acts 4:27
Were gathered together for in truth in the city this against the holy servant of You Jesus whom You anointed Herod both and Pontius Pilate with [the] Gentiles peoples of Israel
Acts 5:30
The God of the fathers of us raised up Jesus whom you killed having hanged [Him] on a tree
Acts 5:42
Every then day in the temple and in house not they ceased teaching proclaiming the good news that the Christ [is] Jesus
Acts 7:55
He being however full of [the] Spirit Holy having looked intently into - heaven saw [the] glory of God and Jesus standing at the right hand -
Acts 8:35
Having opened then - Philip the mouth of him and having begun from the Scripture this he proclaimed the good news to him - Jesus
Acts 8:37
said then - Philip If you believe from all the heart it is lawful He answered and he said I believe the Son - of God to be - Jesus Christ
Acts 9:20
And immediately in the synagogues he began proclaiming - Jesus that He is the Son - of God
Luke 1:31
and behold you will conceive in womb will bring forth a son you shall call the name of Him Jesus
Luke 10:29
- But desiring to justify himself he said to - Jesus And who is my neighbor
Luke 19:3
And he was seeking to see - Jesus who He is not he was able because of the crowd because - in stature small he was
Luke 19:35
And they led it to - Jesus having cast their - garments on the colt they put on [it]
Luke 2:27
And he came in the Spirit into the temple the [time when] were bringing in the parents child Jesus the [thing] were doing they according to that having become customary by the law for Him
Luke 23:8
- And Herod having seen - Jesus [was] glad exceedingly he was for of a long time wishing to see Him because of - hearing concerning Him and he was hoping some sign by done
Luke 23:20
Again therefore - Pilate called to them wishing to release - Jesus
Luke 23:25
He released then the [one] on account of insurrection and murder having been cast into prison whom they had asked for - and Jesus he delivered to the will of them
Luke 5:12
And it came to pass in - being His one of the cities that behold a man full of leprosy having seen then - Jesus having fallen upon [his] face begged Him saying Lord if You would be willing You are able me to cleanse
Luke 7:4
- And having come to - Jesus they were begging Him earnestly saying that Worthy he is to whom You will grant this
Luke 8:28
Having seen then - Jesus having cried out he fell down before Him and in a voice loud said What to me to You Jesus Son - of God the Most High I implore of You not me You might torment
Luke 8:35
They went out then to see that having taken place and they came to - Jesus found sitting the man from whom the demons had gone out clothed being of sound mind at the feet - of Jesus they were afraid
Luke 8:40
When then - returned - Jesus received Him the crowd they were for all looking for Him
Luke 9:33
And it came to pass in the departing of them from Him said - Peter to - Jesus Master good it is for us here to be also let us make tabernacles three one for You for Moses for Elijah not knowing what he is saying
Mark 10:50
- And having cast away the cloak of him having risen up he came to - Jesus
Mark 11:7
And they led the colt to - Jesus they cast upon it the cloaks of them He sat on it
Mark 14:53
And they led away - Jesus to the high priest come together all the chief priests elders scribes
Mark 14:60
And having stood up the high priest in the midst he questioned - Jesus saying Not answer You nothing What [is it] these You testify against
Mark 15:1
And early in the morning a counsel having formed the chief priests with the elders scribes all the Council having bound - Jesus they led [Him] away delivered [Him] to Pilate
Mark 15:15
- And Pilate desiring to the crowd that which [was] satisfactory to do released to them - Barabbas and he delivered Jesus having flogged [him] that He might be crucified
Mark 16:6
- And he says to them Not be amazed Jesus you seek the Nazarene the [One] having been crucified He is risen Not He is here Behold the place where they laid Him
Mark 5:6
And having seen - Jesus from afar he ran fell on his knees before Him
Mark 5:15
And they come to - Jesus see the [man] possessed by demons sitting clothed sound minded the [one] having had the legion they were afraid
Mark 6:30
And are gathered together the apostles to - Jesus they related to him all things what they had done they had taught
Mark 9:8
And suddenly having looked around no longer no one they saw except - Jesus alone with them
Matthew 1:21
She will bear then a son and you will call the name of Him Jesus He for will save the people from the sins of them
Matthew 1:25
and not knew her until that she had brought forth a son he called the name of Him Jesus
Matthew 14:29
- And He said Come And having descended from the boat - Peter walked upon the water came to - Jesus
Matthew 17:8
Having lifted up and the eyes of them no one they saw if not Himself Jesus alone
Matthew 26:4
and they plotted together in order that - Jesus by guile they might seize kill
Matthew 26:50
- And Jesus said to him Friend for what are you come Then having come to [him] they laid - hands on - Jesus and seized Him
Matthew 26:57
Those then having seized - Jesus led [Him] away to Caiaphas the high priest where the scribes and elders were assembled
Matthew 27:17
Being gathered together therefore of them said to them - Pilate Whom will you [that] I shall release to you Jesus - Barabbas or Jesus who is called Christ
Matthew 27:20
- And the chief priests and the elders persuaded the crowds that they should ask for - Barabbas Jesus should destroy
Matthew 27:22
Says to them - Pilate What then should I do with Jesus who is called Christ They say all Let [Him] be crucified
Matthew 27:26
Then he released to them - Barabbas and Jesus having flogged He delivered up [Him] that He might be crucified
Matthew 27:27
Then the soldiers of the governor having taken with [them] - Jesus to the Praetorium gathered before Him all the cohort
Matthew 27:54
- And the centurion and those with him keeping guard over - Jesus having seen the earthquake the things taking place feared greatly saying Truly God’s Son was this
Matthew 28:5
Answering now the angel said to the women Not fear you I know for that Jesus the [One] having been crucified you seek
1 Corinthians 2:2
Nothing for I decided anything to know among you if not Jesus Christ and Him having been crucified
1 Corinthians 9:1
Not am I free an apostle Not Jesus the Lord of us have I seen Not the work of me you are in [the] Lord
1 John 2:1
Little children of me these things I am writing to you so that not you might sin And if anyone should sin an advocate we have with the Father Jesus Christ [the] Righteous [One]
1 John 4:2
By this you know the Spirit - of God Every spirit that confesses Jesus Christ in [the] flesh having come of God is
1 John 4:3
and any spirit that not confesses - Jesus Christ in the flesh has come from - God not is this is that of the antichrist which you heard that is coming now in the world is already
2 Corinthians 11:4
If indeed for the [one] coming another Jesus proclaims whom not we did proclaim or a spirit different you receive which you did receive glad tidings you did accept well are you bearing with [it]
2 Corinthians 4:5
Not for ourselves do we proclaim but Christ Jesus Lord now servants of you for the sake of
2 Corinthians 4:11
always for we the living to death are being delivered on account of Jesus so that also the life - of Jesus may be manifested in the mortal flesh of us
2 Corinthians 4:14
knowing that the [One] having raised up the Lord Jesus also us through Jesus will raise up and will present [us] with you
2 John 1:7
For many deceivers have entered into the world those not confessing Jesus Christ coming in flesh This is the deceiver and antichrist
John 1:29
On the next day he sees - Jesus coming to him and says Behold the Lamb - of God - taking away the sin of the world
John 1:42
He led him to - Jesus Having looked at him - Jesus said You are Simon the son of John will be called Cephas which means Peter
John 1:45
Finds Philip - Nathanael and says to him [Him] whom wrote of Moses in the Law also the prophets we have found Jesus son - of Joseph of Nazareth
John 11:21
Said then - Martha to - Jesus Lord if You had been here not - would have died the brother of me
John 11:56
They were seeking therefore - Jesus and were saying among one another in the temple standing What does it seem to you that no not He will come to the feast
John 12:9
Knew therefore - a crowd great of the Jews that there He is and they came not because of - Jesus only but that also Lazarus they might see whom He had raised out from [the] dead
John 12:11
because many on account of him were going away of the Jews and were believing in - Jesus
John 12:21
these therefore came to Philip who was from Bethsaida - of Galilee and they were asking him saying Sir we desire - Jesus to see
John 17:3
This now is - eternal life that they may know You the only TRUE God and whom You have sent Jesus Christ
John 18:5
They answered Him Jesus of Nazareth He says to them I am [He] Had been standing now also Judas who is delivering up Him with them
John 18:7
Again therefore He questioned them Whom seek you - And they said Jesus of Nazareth
John 18:12
- Then the cohort and the commander the officers of the Jews took hold of - Jesus bound Him
John 18:19
- Then the high priest questioned - Jesus concerning the disciples of Him and the teaching
John 18:28
They are leading then - Jesus from - Caiaphas into the Praetorium It was now early and they not entered so that not they should be defiled but might eat Passover
John 18:33
Entered therefore again into the Praetorium - Pilate and he called - Jesus said to Him You are the King of the Jews
John 19:1
At that time therefore took - Pilate - Jesus and flogged [Him]
John 19:13
- Therefore Pilate having heard the words these brought out - Jesus and sat down upon [the] judgment seat at a place called [the] Stone Pavement in Hebrew now Gabbatha
John 19:16
Then therefore he delivered Him to them that He might be crucified They took - Jesus
John 19:18
where Him they crucified and with Him others two on this side on that side in between now - Jesus
John 19:23
The then soldiers when they crucified - Jesus took the garments of Him and made four parts to each soldier a part and also the tunic Was now the tunic seamless from the top woven throughout all
John 19:33
to however - Jesus having come when they saw already Him having been dead not they did break His - legs
John 19:42
There therefore on account of the Preparation of the Jews because near was the tomb they laid - Jesus
John 20:14
These things having said she turned back - around and she sees - Jesus standing [there] not had known that Jesus it is
John 5:16
And because of this were persecuting the Jews - Jesus because these things He was doing on [the] Sabbath
John 6:19
Having rowed therefore about stadia twenty five or thirty they see - Jesus walking on the sea and near the boat coming they were frightened
John 6:24
When therefore saw the crowd that Jesus not is there nor the disciples of Him they entered themselves into the boats and came to Capernaum seeking - Jesus
Galatians 2:16
knowing nevertheless that not is justified a man by works of law if not through faith Christ from Jesus even we in Christ Jesus have believed that we may be justified by from Christ and not of the Law because will be justified any flesh
Galatians 4:14
and the test of you in the flesh of me not you did despise [me] nor reject [me] with contempt but as an angel of God you received me even as Christ Jesus
Romans 10:9
that if you confess the saying with the mouth of you - [The] Lord [is] Jesus and believe in the heart - God Him raised out from [the] dead you will be saved
Romans 13:14
But put on the Lord Jesus Christ and of the flesh provision not make for desires
Romans 15:5
The now God - of endurance and encouragement may He give you the same to be of mind with one another according to Christ Jesus
Romans 4:24
but also on account of us to whom it is about to be credited to those believing on the [One] having raised Jesus the Lord of us out from [the] dead
Romans 6:3
Or are you unaware that as many as have been baptized into Christ Jesus the death of Him
Romans 8:11
If now the Spirit of the [One] having raised up - Jesus out from [the] dead dwells in you the [One] having raised up out from [the] dead Christ will give life also to the mortal bodies of you on account of - dwelling His Spirit
Ephesians 6:24
- Grace [be] with all those loving the Lord of us Jesus Christ in incorruptibility
Philemon 1:5
hearing of your - love and the faith that you have toward the Lord Jesus toward all the saints
Philippians 3:20
Of us for the citizenship in [the] heavens exists from whence also a Savior we are awaiting [the] Lord Jesus Christ
1 Thessalonians 1:10
and to await the Son of Him from the heavens whom He raised out from dead Jesus the [one] delivering us the wrath - coming
1 Thessalonians 2:15
who both the Lord having killed Jesus and their own prophets us having driven out God not pleasing all men [who are] set against
Hebrews 12:2
looking to the of [our] faith founder and perfecter Jesus who in view of the lying before Him joy endured [the] cross [its] shame having despised at [the] right hand and of the throne - of God sat down
Hebrews 13:20
[May] the now God - of peace - having brought out from [the] dead the Shepherd of the sheep - great by [the] blood of [the] covenant eternal Lord of us Jesus
Hebrews 2:9
Who however a little one than [the] angels having been made lower we see Jesus because of the suffering - of death with glory and with honor having been crowned so that by [the] grace of God for everyone He might taste death
Hebrews 3:1
Therefore brothers holy of [the] calling heavenly partakers carefully consider the apostle and high priest of the confession of us Jesus
Hebrews 4:14
Having therefore a high priest great having passed through the heavens Jesus the Son - of God we should hold firmly to [our] confession
Jude 1:4
Came in stealthily for certain men those long ago having been designated unto this - condemnation ungodly [ones] the of the God of us grace changing into sensuality and the only master Lord Jesus Christ denying
Old Testament
Gen Exo Lev Num Deut
Josh Judg Rth 1 Sam 2 Sam
1 Kgs 2 Kgs 1 Chron 2 Chron Ezra
Neh Esth Job Psa Prov
Eccles Song Isa Jer Lam
Ezek Dan Hos Joel Amos
Obad Jnh Micah Nah Hab
Zeph Haggai Zech Mal
New Testament (124)
Matt (14) Mrk (11) Luk (14) John (26) Act (28)
Rom (6) 1 Cor (2) 2 Cor (4) Gal (2) Ephes (1)
Phil (1) Col (1) 1 Thess (2) 2 Thess 1 Tim
2 Tim (1) Titus Philem (1) Hebrews (5) James
1 Pet 2 Pet 1 John (3) 2 John (1) 3 John
Jude (1) Rev

Greek Commentary Search

Matthew 1:21 Thou shalt call his name Jesus [Καλεσιες το ονομα αυτου Ιησουν]
The rabbis named six whose names were given before birth: “Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day.” The angel puts it up to Joseph as the putative father to name the child. “Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers 13:16; 1 Chronicles 7:27), signifying in Hebrew, ‹Jehovah is helper,‘ or ‹Help of Jehovah‘”(Broadus). So Jesus is the Greek form of Joshua (Hebrews 4:8). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. “The meaning of the name, therefore, finds expression in the title Saviour applied to our Lord (Luke 1:47; Luke 2:11; John 4:42)” (Vincent). He will save He will be prophet, priest, and king, but “Saviour” sums it all up in one word. The explanation is carried out in the promise, “for he is the one who (αυτος — autos) will save (σωσει — sōsei with a play on the name Jesus) his people from their sins.” Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. [source]
Matthew 17:8 Jesus only [Ιησουν μονον]
Moses and Elijah were gone in the bright cloud. [source]
Matthew 27:17 Barabbas or Jesus which is called Christ? [αραββαν η Ιησουν τον λεγομενον Χριστον]
Pilate was catching at straws or seeking any loophole to escape condemning a harmless lunatic or exponent of a superstitious cult such as he deemed Jesus to be, certainly in no political sense a rival of Caesar. The Jews interpreted “Christ” for Pilate to be a claim to be King of the Jews in opposition to Caesar, “a most unprincipled proceeding” (Bruce). So he bethought him of the time-honoured custom at the passover of releasing to the people “a prisoner whom they wished” No parallel case has been found, but Josephus mentions the custom (Ant. xx. 9, 3). Barabbas was for some reason a popular hero, a notable (επισημον — episēmon), if not notorious, prisoner, leader of an insurrection or revolution (Mark 15:7) probably against Rome, and so guilty of the very crime that they tried to fasten on Jesus who only claimed to be king in the spiritual sense of the spiritual kingdom. So Pilate unwittingly pitted against each other two prisoners who represented the antagonistic forces of all time. It is an elliptical structure in the question, “whom do you wish that I release?” (τινα τελετε απολυσω — tina thelete apolusō̱), either two questions in one (asyndeton) or the ellipse of ινα — hina before απολυσω — apolusō See the same idiom in Matthew 27:21. But Pilate‘s question tested the Jews as well as himself. It tests all men today. Some manuscripts add the name Jesus to Barabbas and that makes it all the sharper. Jesus Barabbas or Jesus Christ? [source]
Matthew 27:22 What then shall I do unto Jesus which is called Christ? [τι ουν ποιησω Ιησουν τον λεγομενον Χριστον]
They had asked for Barabbas under the tutelage of the Sanhedrin, but Pilate pressed home the problem of Jesus with the dim hope that they might ask for Jesus also. But they had learned their lesson. Some of the very people who shouted “Hosannah” on the Sunday morning of the Triumphal Entry now shout [source]
Matthew 28:5 Jesus the Crucified [Ιησουν τον εσταυρωμενον]
Perfect passive participle, state of completion. This he will always be. So Paul will preach as essential to his gospel “and this one crucified” (και τουτον εσταυρωμενον — kai touton estaurōmenon 1 Corinthians 2:2). [source]
Mark 5:15 They come to Jesus [ερχονται προς τον Ιησουν]
Vivid present. To Jesus as the cause of it all, “to meet Jesus” (εις υπαντησιν Ιησου — eis hupantēsin Iēsou Matthew 8:34). [source]
Mark 6:30 And the apostles gather themselves together unto Jesus [και συναγονται οι αποστολοι προς τον Ιησουν]
Vivid historical present. [source]
Mark 11:7 They bring the colt unto Jesus [περουσιν τον πωλον προς τον Ιησουν]
Vivid historical present. The owners acquiesced as Jesus had predicted. Evidently friends of Jesus. [source]
Mark 15:1 Bound Jesus [δησαντες τον Ιησουν]
He was bound on his arrest (John 18:12) when brought before Annas who sent him on bound to Caiaphas (John 18:24) and now he is bound again as he is sent to Pilate (Mark 15:1; Matthew 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin. [source]
Luke 1:31 Jesus [Ιησουν]
As to Joseph in Matthew 1:21, but without the explanation of the meaning. See note on Matthew 1:21. [source]
Luke 2:27 When the parents brought in the child Jesus [εν τωι εισαγαγειν τους γονεις το παιδιον Ιησουν]
A neat Greek and Hebrew idiom difficult to render into English, very common in the lxx; In the bringing the Child Jesus as to the parents. The articular infinitive and two accusatives (one the object, the other accusative of general reference). [source]
Luke 19:3 Jesus who he was [Ιησουν τις εστιν]
Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus.For the crowd (απο του οχλου — apo tou ochlou). He was short and the crowd was thick and close.Stature No doubt of that meaning here and possibly so in Luke 2:52. Elsewhere “age” except Luke 12:25; Matthew 6:27 where it is probably “stature” also. [source]
Luke 19:35 Set Jesus thereon [επεβιβασαν τον Ιησουν]
First aorist active. Old verb, to cause to mount, causative verb from βαινω — bainō to go. In the N.T. only here and Luke 10:34; Acts 23:24. [source]
John 11:56 They sought therefore for Jesus [εζητουν ουν τον Ιησουν]
Imperfect active of ζητεω — zēteō and common ουν — oun of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (John 7:11), but now they really mean to kill him. As they stood in the temple Perfect active participle (intransitive) of ιστημι — histēmi a graphic picture of the various groups of leaders in Jerusalem and from other lands, “the knots of people in the Temple precincts” (Bernard). They had done this at the tabernacles (John 7:11-13), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. That he will not come to the feast? The form of the question (indirect discourse after δοκειτε — dokeite) assumes strongly that Jesus will not (ου μη — ou mē double negative with second aorist active ελτηι — elthēi from ερχομαι — erchomai) dare to come this time for the reason given in John 11:57. [source]
Acts 2:32 This Jesus [τουτον τον Ιησουν]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
Acts 3:13 His servant Jesus [τον παιδα Ιησουν]
This phrase occurs in Isaiah 42:1; Isaiah 52:13 about the Messiah except the name “Jesus” which Peter adds, the first part of the quotation is from Exodus 3:6; Exodus 35:30. The lxx translated the Hebrew παις — ebhedh by παις τεου — pais the servant of Jehovah being a Messianic designation. But the phrase “servant of God” Paul terms himself Παις — doulos theou (Titus 1:1). υιος — Pais is just child (boy or girl), and it was also used of a slave (Matthew 8:6, Matthew 8:8, Matthew 8:13). But it is not here παις — huios (son) that Peter uses, but ον υμεις μεν παρεδωκατε — pais Luke quotes Peter as using it again in this Messianic sense in Acts 3:26; Acts 4:27, Acts 4:30. [source]
Acts 3:20 And that he may send the Christ who hath been appointed for you, even Jesus [και αποστειληι τον προκεχειρισμενον υμιν Χριστον Ιησουν]
First aorist active subjunctive with οπως αν — hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν — hopōs an and ινα αν — hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια — Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον — prokecheirisōmenon (perfect passive participle of προχειριζω — procheirizō from προχειρος — procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον — prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20. [source]
Acts 7:55 And Jesus standing [και Ιησουν εστωτα]
Full of the Holy Spirit, gazing steadfastly into heaven, he saw God‘s glory and Jesus “standing” as if he had risen to cheer the brave Stephen. Elsewhere (save Acts 7:56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Matthew 26:64; Mark 16:19; Acts 2:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3. [source]
Acts 8:35 Preached unto him Jesus [ευηγγελισατο αυτωι τον Ιησουν]
Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luke 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1 Peter 1:11.; 2 Peter 1:19-21). [source]
Acts 9:20 He proclaimed Jesus [εκηρυσσεν τον Ιησουν]
Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus. [source]
Acts 10:38 Jesus of Nazareth [Ιησουν τον απο Ναζαρετ]
Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by προλεπσις — prolepsis Jesus being expressed for emphasis before the verb “anointed” and the pronoun repeated pleonastically after it. “Jesus transfers the mind from the gospel-history to the personal subject of it” (Hackett). [source]
Acts 13:23 A Saviour Jesus [Σωτηρα Ιησουν]
Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with “this man” (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By “Israel” here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans 9:6.). [source]
Acts 16:31 Believe on the Lord Jesus [Πιστευσον επι τον κυριον Ιησουν]
This is what Peter told Cornelius (Acts 10:43). This is the heart of the matter for both the jailor and his house. [source]
Acts 18:5 Testifying to the Jews that Jesus was the Christ [διαμαρτυρομενος τοις Ιουδαιοις ειναι τον Χριστον Ιησουν]
Paul‘s witness everywhere (Acts 9:22; Acts 17:3). This verb διαμαρτυρομενος — diamarturomenos occurs in Acts 2:40 (which see) for Peter‘s earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. Ειναι — Einai is the infinitive in indirect discourse (assertion) with the accusative of general reference. By τον Χριστον — ton Christon Paul means “the Messiah.” His witness is to show to the Jews that Jesus of Nazareth is the Messiah. [source]
Acts 18:28 That Jesus was the Christ [ειναι τον Χριστον Ιησουν]
Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (Acts 17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1 Corinthians 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct. [source]
Acts 19:4 That they should believe on him that should come after him, that is on Jesus [εις τον ερχομενον μετ αυτον ινα πιστευσωσιν τουτ εστιν εις τον Ιησουν]
Note the emphatic prolepsis of ινα πιστευσωσιν — eis ton erchomenon met' auton before hina pisteusōsin with which it is construed. This is John‘s identical phrase, “the one coming after me” as seen in Mark 1:7; Matthew 3:11; Luke 3:16; John 1:15. It is not clear that these “disciples” believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John‘s baptism was inadequate, but he simply explains what John really taught and so what his baptism signified. [source]
Acts 19:13 I adjure you by Jesus whom Paul preacheth [ορκιζω υμας τον Ιησουν ον Παυλος κηρυσσει]
Note two accusatives with the verb of swearing (cf. Mark 5:7) as a causative verb (Robertson, Grammar, p. 483). The papyri furnish numerous instances of ορκιζω — horkizō in such constructions (Deissmann, Bible Studies, p. 281). Note also the article with Jesus, “the Jesus,” as if to identify the magic word to the demons with the addition “whom Paul preaches.” They thought that success turned on the correct use of the magical formula. The Ephesian mysteries included Christianity, so they supposed. [source]
Acts 19:15 Jesus I know [τον Ιησουν γινωσκω]
“The (whom you mention) Jesus I recognize (γινωσκω — ginōskō)” and “the (whom you mentioned) Paul I am acquainted with (τον Παυλον επισταμαι — ton Paulon epistamai).” Clear distinction between γινωσκω — ginōskō and επισταμαι — epistamai [source]
Acts 20:21 and faith toward our Lord Jesus [και πιστιν εις τον κυριον ημων Ιησουν]
These two elements run through the Epistle to the Romans which Paul had recently written and sent from Corinth. These two elements appear in all Paul‘s preaching whether “to Jews or Gentiles, to philosophers at Athens or to peasants at Lystra, he preached repentance toward God and faith toward the Lord Jesus” (Knowling). [source]
Romans 4:24 Him that raised up Jesus [τον εγειραντα Ιησουν]
First aorist active articular participle of εγειρω — egeirō to raise up. The fact of the Resurrection of Jesus is central in Paul‘s gospel (1 Corinthians 15:4.). [source]
Romans 10:9 With thy mouth Jesus as Lord [εν τωι στοματι σου Κυριον Ιησουν]
This is the reading of nearly all the MSS. But B 71 Clem of Alex. read το ρημα εν τωι στοματι σου οτι Κυριος Ιησους — to rēma en tōi stomati sou hoti Kurios Iēsous (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in 1 Corinthians 12:3; Philemon 2:11. No Jew would do this who had not really trusted Christ, for Κυριος — Kurios in the lxx is used of God. No Gentile would do it who had not ceased worshipping the emperor as Κυριος — Kurios The word Κυριος — Kurios was and is the touchstone of faith. And shalt believe (και πιστευσηις — kai pisteusēis). Same construction. Faith precedes confession, of course. [source]
Romans 15:5 According to Christ Jesus [κατα Χριστον Ιησουν]
“According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
1 Corinthians 2:2 Save Jesus Christ [ει μη Ιησουν Χριστον]
Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, and him crucified Literally, and this one as crucified (perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον — scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
1 Corinthians 9:1 Have I not seen Jesus our Lord? [ουχι Ιησουν τον Κυριον ημων εορακα]
Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι — ouchi here. All these questions expect an affirmative answer. The perfect active εορακα — heoraka from οραω — horaō to see, does not here have double reduplication as in John 1:18. [source]
2 Corinthians 4:5 But Christ Jesus as Lord [αλλα Χριστον Ιησουν Κυριον]
Κυριον — Kurion is predicate accusative in apposition. As your servants for Jesus‘ sake (δουλους υμων δια Ιησουν — doulous humōn dia Iēsoun). Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher‘s sacrifice, “for Jesus‘ sake.” [source]
2 Corinthians 4:5 As your servants for Jesus‘ sake [δουλους υμων δια Ιησουν]
Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher‘s sacrifice, “for Jesus‘ sake.” [source]
2 Corinthians 11:4 Another Jesus [αλλον Ιησουν]
Not necessarily a different Jesus, but any other “Jesus” is a rival and so wrong. That would deny the identity. [source]
Colossians 2:6 Christ Jesus the Lord [τον Χριστον Ιησουν τον Κυριον]
This peculiar phrase occurs nowhere else by Paul. We have often ο Χριστος — ho Christos (the Christ or Messiah) as in Philemon 1:15, Ιησους Χριστος — Iēsous Christos (Jesus Christ), Χριστος Ιησους — Christos Iēsous (Christ Jesus), ο Κυριος Ιησους — ho Kurios Iēsous (the Lord Jesus, very often), but nowhere else ο Χριστος Ιησους — ho Christos Iēsous and Ιησους ο Κυριος — Iēsous ho Kurios Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). “As therefore ye received the Christ (the Messiah), Jesus the Lord.” Ye were taught right. Walk in him (εν αυτωι περιπατειτε — en autōi peripateite). “Go on walking in him” (present active indicative of περιπατεω — peripateō). Stick to your first lessons in Christ. [source]
1 Thessalonians 2:15 Who both killed the Lord Jesus and the prophets [των και τον Κυριον αποκτειναντων Ιησουν και τους προπητας]
First aorist active participle of αποκτεινω — apokteinō Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew 23:29). Paul, as Peter (Acts 2:23), lays the guilt of the death of Christ on the Jews. [source]
1 Thessalonians 1:10 Jesus which delivereth us from the wrath to come [Ιησουν τον ρυομενον ημας εκ της οργης της ερχομενης]
It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος — ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]
Hebrews 2:9 Even Jesus [Ιησουν]
We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man‘s destiny, “the very one who has been made a little lower than the angels” But this is not all. Death has defeated man, but Jesus has conquered death. Because of the suffering of death The causal sense of δια — dia with the accusative as in Hebrews 2:14. Jesus in his humanity was put lower than the angels “for a little while” Because of the suffering of death we see That by the grace of God he should taste death for every man This purpose clause His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all “by the grace (χαριτι — chariti instrumental case) of God,” a thoroughly Pauline idea. Curiously enough some MSS. read χωρις τεου — chōris theou (apart from God) in place of χαριτι τεου — chariti theou Nestorian doctrine whatever the origin. [source]
1 John 4:2 That Jesus Christ is come in the flesh [Ιησουν Χριστον εν σαρκι εληλυτοτα]
The correct text (perfect active participle predicate accusative), not the infinitive The predicate participle (see John 9:22 for predicate accusative with ομολογεω — homologeō) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in 2 John 1:7 with ερχομενον — erchomenon (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in 1 Corinthians 12:3 and for the Incarnation and Resurrection of Jesus in Romans 10:6-10. [source]
2 John 1:7 That Jesus Christ cometh in the flesh [Ιησουν Χριστον ερχομενον εν σαρκι]
“Jesus Christ coming in the flesh.” Present middle participle of ερχομαι — erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα — elēluthota (perfect active participle) in this same construction with ομολογεω — homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος — houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]