The Earliest Christian use of Christos Some Suggestions

Anyone who wants to say something about the earliest Christian use of Christos should start with the oldest written sources: the (genuine) letters of Paul. 1.1.1. Paul's use χριοτòς has been set out convincingly by N. A. Dahl1 and W. Kramer.2 The apostle uses the term very frequently: 270 out of the 531 occurrences of the word in the New Testament are found in the genuine letters of Paul.3 He also uses it in combinations with other words: Jesus Christ, Christ Jesus, Jesus Christ the Lord; but never in the combination κúρως χριτóς.4 Certain patterns can be recognized in the use of Jesus Christ and Christ Jesus and also in the use of the article with χριτóςbut nowhere with a clear difference in meaning.5 Dahl says: χριτóς is never a general term; the word is also never used as a predicate. Paul never feels the necessity to state ‘Jesus is the Christ’; a genitive is never added (Paul does not use χριτòς κυριου or related expressions) and also Ίηιοṽςò Χριιτóς is not found.6

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[2]  F. Hahn.  Die Formgeschichte des Evangeliums : Voraussetzungen, Ausbau und Tragweite , 1985 .

[3]  F. Hahn.  Zur Formgeschichte des Evangeliums , 1985 .

[4]  W. Meeks.  The First Urban Christians , 1983 .

[5]  Frank J. Matera.  The kingship of Jesus : composition and theology in Mark 15 , 1982 .

[6]  C. Barrett,et al.  Paul and Paulinism : essays in honour of C.K. Barrett , 1982 .

[7]  Dieter Lührmann.  Markus 14.55–64: Christologie und Zerstörung des Tempels im Markusevangelium , 1981, New Testament Studies.

[8]  H. Merklein.  Die Auferweckung Jesu und die Anfänge der Christologie (Messias bzw. Sohn Gottes und Menschensohn) , 1981 .

[9]  J. Lambrecht,et al.  L'Apocalypse johannique et l'Apocalyptique dans le Nouveau Testament , 1980 .

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[11]  Rudolf Pesch.  Das Markus-Evangelium , 1979 .

[12]  Dennis C. Duling.  The Therapeutic Son of David: An Element in Matthew's Christological Apologetic , 1978, New Testament Studies.

[13]  C. Moule,et al.  The Origin or Christology , 1978 .

[14]  Donald H. Juel.  Messiah and temple , 1977 .

[15]  Dennis C. Duling.  Solomon, Exorcism, and the Son of David , 1975, Harvard Theological Review.

[16]  P. Benoît,et al.  Jesus aux origines de la christologie , 1975 .

[17]  N. Dahl.  The crucified Messiah, and other essays , 1974 .

[18]  Evald Lövestam.  Jésus fils de David chez les Synoptiques , 1974 .

[19]  K. Berger.  Die königlichen Messiastraditionen des Neuen Testaments , 1973, New Testament Studies.

[20]  Dennis C. Duling.  The Promises to David and their Entrance into Christianity—Nailing down a Likely Hypothesis , 1973, New Testament Studies.

[21]  M. Jonge.  Jewish Expectations about the ‘Messiah’ according to the Fourth Gospel , 1973, New Testament Studies.

[22]  David M. Hay.  Glory at the Right Hand: Psalm 110 in Early Christianity , 1973 .

[23]  K. Berger.  Zum Traditionsgeschichtlichen Hintergrund Christologischer Hoheitstitel , 1971, New Testament Studies.

[24]  J. Fitzmyer.  Essays on the Semitic Background of the New Testament. , 1971 .

[25]  O. Michel.  Studies on the Jewish background of the New Testament , 1969 .

[26]  Peter Stuhlmacher.  Das paulinische Evangelium: Vorgeschichte , 1968 .

[27]  Peter Stuhlmacher.  Das paulinische Evangelium , 1968 .

[28]  J. Fitzmyer.  Further Light on Melchizedek from Qumran Cave 11 , 1967 .

[29]  J. Priest,et al.  The Psalms Scroll of Qumran Cave 11 , 1966 .

[30]  M. Jonge,et al.  11Q Melchizedek and the New Testament , 1966, New Testament Studies.

[31]  M. Jonge.  The Use of the Word "Anointed" in the Time of Jesus , 1966 .

[32]  G. Vermès.  The Dead Sea Scrolls in English , 1962 .

[33]  W. Staerk.  Altjüdische liturgische Gebete , 1930 .

[34]  J. Murray.  The Messiahship of Jesus , 1927 .