Christ (Greek christos, "anointed one") is the translation of the Hebrew word for Messiah in the Septuagint version of the Bible.基督（希腊克里斯托，“受膏者”）是希伯来文弥赛亚字翻译的圣经译本的版本。Ancient peoples considered anointing with oil a sign of being set apart for special honor or for an exalted office.古老民族视为与石油恩膏一个被设置为特殊荣誉或为崇高的办公室外的标志。In the Old Testament, the anointing of prophets and priests set them apart for their religious functions (1 Kings 19:16; Isaiah 61:1; Exodus 28:41, 29:7); the anointing of kings was a symbol of their power as representatives of God in a theocracy (1 Samuel 10:1, 16:13; 2 Samuel 2:4; 2 Kings 9:6; Psalms 89:20).在旧约中，先知和祭司的恩膏他们除了为自己设定（1国王19点16分;以赛亚书61:1;出埃及记28:41，29:7）;宗教活动的国王恩膏是对他们权力的象征在政教合一的代表（撒上10:1，16点13分;撒下2:4;王下9:6;诗篇89:20）神的。
The concept became especially associated with King David, and when the Hebrews looked for another "anointed one" to lead their nation, they at first conceived of him as a man from David's line.这个概念变得特别是大卫王相关，当希伯来人的另一个“受膏者”看着领导的民族，他们起初对他的设想，从大卫的路线的人。 Later, some writers shifted their hope from a messianic figure to an age of peace inaugurated directly by God.后来，一些作家转向他们希望从救世主数字到一个和平年代成立由上帝直接。In New Testament times, Christ became the surname of Jesus, reflecting the Christian belief that he is the anointed one of God.在新约时代，基督成了耶稣的姓，这反映了基督教信仰，他是神的受膏者。
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Jesus, anointed, is the Greek translation of the Hebrew word rendered "Messiah" (qv), the official title of our Lord, occurring five hundred and fourteen times in the New Testament.耶稣，膏，是呈现“弥赛亚”的希伯来字（请参阅），我们的主的正式头衔，发生在新约514倍希腊翻译。It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people.它表示，他是受膏或奉献给他的伟大的先知，牧师，和他的人国王救赎工作。He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One.他是耶稣基督（徒17点03分，十八时05分;太22:42），在受膏者。He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him "Messiah the Prince."他是这样说的以赛亚（61:1）和丹尼尔（9:24-26），谁的风格他“弥赛亚王子”。The Messiah is the same person as "the seed of the woman" (Gen. 3:15), "the seed of Abraham" (Gen. 22:18), the "Prophet like unto Moses" (Deut. 18:15), "the priest after the order of Melchizedek" (Ps. 110:4), "the rod out of the stem of Jesse" (Isa. 11:1, 10), the "Immanuel," the virgin's son (Isa. 7:14), "the branch of Jehovah" (Isa. 4:2), and "the messenger of the covenant" (Mal. 3:1).弥赛亚是为“种子的女人”（创3:15），“种子的亚伯拉罕”（创22:18），在“像摩西的先知”（申命记18:15）同一人“的命令后，麦基洗德祭司”（诗110:4），“棒的杰西扫荡”（以赛亚书11点01分，10），“以马内利”的处女之子（以赛亚书7 ：14），“分支耶和华”（赛4:2），和“信使的公约”（玛拉基书3:1）。This is he "of whom Moses in the law and the prophets did write."这是他“的人摩西的律法和先知没有写。”
The Old Testament Scripture is full of prophetic declarations regarding the Great Deliverer and the work he was to accomplish.旧约圣经是伟大的订购者信息和有关的工作，他的预言宣告全面完成。 Jesus the Christ is Jesus the Great Deliverer, the Anointed One, the Saviour of men.耶稣是基督耶稣的大订购者信息的受膏者，男人的救世主。This name denotes that Jesus was divinely appointed, commissioned, and accredited as the Saviour of men (Heb. 5:4; Isa. 11:2-4; 49:6; John 5:37; Acts 2:22).这名代表说耶稣是神委派，委托，作为男人的救世主（希伯来书5时04分;赛11:2-4; 49:6，约翰5点37分，徒2:22）认证。To believe that "Jesus is the Christ" is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be.要相信“耶稣是基督”，就是要相信他是受膏者，对先知弥赛亚，救世主派神，他是在一个字，他声称是。This is to believe the gospel, by the faith of which alone men can be brought unto God.这是相信的，因为只有男人可以对神的信仰带来了福音。That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian (1 Cor. 12:3; 1 John 5:1).耶稣是基督是神的见证，而这种信念构成了基督教（林前12点03分;约翰一书5:1）。
(Easton Illustrated Dictionary)（伊斯顿说明字典）
"anointed," translates, in the Sept., the word "Messiah," a term applied to the priests who were anointed with the holy oil, particularly the high priest, eg, Lev. “受膏者”，翻译，在九月中，“弥赛亚”，应用到祭司谁是圣洁的石油，特别是大祭司，如列夫膏的一个术语。4:3, 5, 16.4:3，5，16。 The prophets are called hoi christoi Theou, "the anointed of God," Ps.先知被称为海christoi Theou，“上帝的受膏者，”PS。 105:15.105:15。A king of Israel was described upon occassion as christos tou Kuriou, "the anointed of the Lord," 1 Sam.一个以色列王被称为克里斯托头Kuriou，“耶和华的受膏者，”1山姆在场合。2:10, 35; 2 Sam.2:10，35; 2山姆。1:14; Ps. 1:14;诗篇。2:2; 18:50; Hab.2:2; 18:50;民政事务局。3:13; the term is used even of Cyrus, Isa.3:13;这个词是用来甚至赛勒斯，伊萨。45:1.45:1。The title ho Christos, "the Christ," is not used of Christ in the Sept. version of the inspired books of the OT.标题浩克里斯托，“基督”，是没有使用基督在旧约的书籍九月版的启发。In the NT the word is frequently used with the article, of the Lord Jesus, as an appellative rather than a title, eg, Matt.在NT经常使用这个词是与主耶稣的文章，而不是作为一个标题，例如，马特通称。2:4; Acts 2:31; without the article, Luke 2:11; 23:2; John 1:41.2:4;使徒行传2:31，没有的文章，路加福音2时11; 23点零二;约翰福音1:41。Three times the title was expressly accepted by the Lord Himself, Matt.三次的标题是明确接受了主自己，马特。16:17; Mark 14:61-62; John 4:26. 16:17，马可福音14:61-62，约翰4:26。
It is added as an appellative to the proper name "Jesus," eg, John 17:3, the only time when the Lord so spoke of Himself; Acts 9:34; 1 Cor.这是增加一条，作为向正确的名称为“耶稣”，例如，约翰，只有当主这样对自己讲17时03通称;行为9时34分，1肺心病。 3:11; 1 John 5:6. 3:11，约翰一书5:6。It is distinctly a proper name in many passages, whether with the article, eg, Matt.这是明显的，在许多段落适当的名称，是否与文章，例如，马特。1:17; 11:2; Rom. 1:17，11:2;光盘。7:4; 9:5; 15:19; 1 Cor.7时04分，9点05，15时十九分，1肺心病。1:6, or without the article, Mark 9:41; Rom.1:6，或没有的文章，马克9时41分;光盘。6:4; 8:9, 17; 1 Cor.6:4; 8时09分，17; 1肺心病。1:12; Gal. 1:12;加尔。2:16. 2:16。The single title Christos is sometimes used without the article to signify the One who by His Holy Spirit and power indwells believers and molds their character in conformity to His likeness, Rom.单标题克里斯托有时使用无文章，以显示一个谁由他的圣灵内住信徒和权力，在模具符合他们的性格，以他的肖像，光盘。8:10; Gal.8:10;加尔。2:20; 4:19; Eph. 2:20，4:19;弗。3:17. 3:17As to the use or absence of the article, the title with the article specifies the Lord Jesus as "the Christ"; the title without the article stresses His character and His relationship with believers.至于使用或文章的情况下，与文章的标题指定为“基督”主耶稣，无标题的文章讲他的性格，以及他与信徒的关系。 Again, speaking generally, when the title is the subject of a sentence it has the article; when it forms part of the predicate the article is absent.再次，一般来讲，当标题是一个句子有文章的主题，当它形成的谓词的文章是不存在的一部分。See also JESUS.另见耶稣。
"Christian," a word formed after the Roman style, signifying an adherent of Jesus, was first applied to such by the Gentiles and is found in Acts 11:26; 26:28; 1 Pet. “基督教”之后的罗马风格的形成了一个字，象征耶稣的追随者，被首次应用到这样的外邦人，是发现在使徒行传11:26; 26:28; 1宠物。 4:16.4:16。Though the word rendered "were called" in Acts 11:26 (see under CALL) might be used of a name adopted by oneself or given by others, the "Christians" do not seem to have adopted it for themselves in the times of the apostles.虽然这个词译为“被称为”使徒行传11:26（见CALL）可能是通过自己或别人给的一个名字，在“基督徒”似乎并没有采取对自己在它的时代使徒。 In 1 Pet.在1宠物。4:16, the apostle is speaking from the point of view of the persecutor; cf.4时16分，使徒是讲从迫害者的观点;比照。"as a thief," "as a murderer." “作为一个贼”，“作为一个杀人犯。”Nor is it likely that the appellation was given by Jews.也不是有可能的名称是由犹太人给出。As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa's statement in Acts 26:28.由于采用了外邦人，毫无疑问的轻蔑含义，如阿格里帕在使徒26:28发言。Tacitus, writing near the end of the first century, says, "The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the procurator, Pontius Pilate" (Annals xv. 44).塔西佗，附近的一世纪末写，说，“俗称之为基督徒，作者或本教派的起源，CHRISTUS，有，在提比略统治时期，被检察，彼拉多执行”（通志十五44段）。 From the second century onward the term was accepted by believers as a title of honor.从公元二世纪以后的长期接受了信徒的荣誉称号。
This subject presentation in the original English language这在原来的主题演讲， 英语