Discovery Box1 Corinthians 13:2
Context13:2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.
1 Corinthians 14:1
Context14:1 Pursue love and be eager for the spiritual gifts, especially that you may prophesy.
1 Corinthians 14:3
Context14:3 But the one who prophesies speaks to people for their strengthening, 1 encouragement, and consolation.
1 Corinthians 14:5
Context14:5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.
1 Corinthians 14:24
Context14:24 But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all.
1 Corinthians 14:31-32
Context14:31 For you can all prophesy one after another, so all can learn and be encouraged. 14:32 Indeed, the spirits of the prophets are subject to the prophets,
1 Corinthians 14:39
Context14:39 So then, brothers and sisters, 2 be eager to prophesy, and do not forbid anyone from speaking in tongues. 3
Numbers 11:25-29
Context11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses 4 and put it on the seventy elders. When the Spirit rested on them, 5 they prophesied, 6 but did not do so again. 7
11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, 8 but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a 9 young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant 10 of Moses, one of his choice young men, 11 said, 12 “My lord Moses, stop them!” 13 11:29 Moses said to him, “Are you jealous for me? 14 I wish that 15 all the Lord’s people were prophets, that the Lord would put his Spirit on them!”
Numbers 11:1
Context11:1 16 When the people complained, 17 it displeased 18 the Lord. When the Lord heard 19 it, his anger burned, 20 and so 21 the fire of the Lord 22 burned among them and consumed some of the outer parts of the camp.
Numbers 10:10-13
Context10:10 “Also in the time when you rejoice, such as 23 on your appointed festivals or 24 at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may 25 become 26 a memorial for you before your God: I am the Lord your God.”
10:11 27 On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. 28 10:12 So the Israelites set out 29 on their journeys from the wilderness of Sinai; and the cloud settled in the wilderness of Paran.
10:13 This was the first time they set out on their journey according to the commandment 30 of the Lord, by the authority 31 of Moses.
Numbers 19:20
Context19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.
Numbers 19:2
Context19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct 32 the Israelites to bring 33 you a red 34 heifer 35 without blemish, which has no defect 36 and has never carried a yoke.
Numbers 23:1-2
Context23:1 37 Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.” 23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each 38 altar a bull and a ram.
Joel 2:28
Context2:28 (3:1) 39 After all of this 40
I will pour out my Spirit 41 on all kinds of people. 42
Your sons and daughters will prophesy.
Your elderly will have revelatory dreams; 43
your young men will see prophetic visions.
John 16:13
Context16:13 But when he, 44 the Spirit of truth, comes, he will guide 45 you into all truth. 46 For he will not speak on his own authority, 47 but will speak whatever he hears, and will tell you 48 what is to come. 49
Acts 2:17-18
Context2:17 ‘And in the last days 50 it will be,’ God says,
‘that I will pour out my Spirit on all people, 51
and your sons and your daughters will prophesy,
and your young men will see visions,
and your old men will dream dreams.
2:18 Even on my servants, 52 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 53
Acts 2:29-30
Context2:29 “Brothers, 54 I can speak confidently 55 to you about our forefather 56 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 57 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 58 on his throne, 59
Acts 11:28
Context11:28 One of them, named Agabus, got up 60 and predicted 61 by the Spirit that a severe 62 famine 63 was about to come over the whole inhabited world. 64 (This 65 took place during the reign of Claudius.) 66
Acts 21:9-10
Context21:9 (He had four unmarried 67 daughters who prophesied.) 68
21:10 While we remained there for a number of days, 69 a prophet named Agabus 70 came down from Judea.
Romans 12:6
Context12:6 And we have different gifts 71 according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.
Romans 12:1
Context12:1 Therefore I exhort you, brothers and sisters, 72 by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God 73 – which is your reasonable service.
Romans 5:20
Context5:20 Now the law came in 74 so that the transgression 75 may increase, but where sin increased, grace multiplied all the more,
Romans 5:2
Context5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice 76 in the hope of God’s glory.
Romans 1:20-21
Context1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people 77 are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts 78 were darkened.
[14:3] 1 tn Grk “edification.”
[14:39] 2 tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelfoi) in a number of significant witnesses (א A B* D1 048 326 1175 2464 al), but lacking in most other witnesses (Ì46 B2 D* F G Ψ 0243 33 1739 1881 Ï lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; {wste, adelfoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA27 has the word in brackets, indicating doubt as to its authenticity.
[14:39] 3 tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.
[11:25] 4 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
[11:25] 5 tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.
[11:25] 6 tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.
[11:25] 7 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.
[11:26] 8 tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.
[11:27] 9 tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.
[11:28] 10 tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.
[11:28] 11 tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”
[11:28] 12 tn Heb “answered and said.”
[11:28] 13 sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the
[11:29] 14 tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?
[11:29] 15 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.
[11:1] 16 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 17 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 18 tn Heb “it was evil in the ears of the
[11:1] 19 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 20 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 21 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 22 sn The “fire of the
[10:10] 23 tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”
[10:10] 24 tn The vav (ו) is taken here in its alternative use and translated “or.”
[10:10] 25 tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.
[10:10] 26 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).
[10:11] 27 sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.
[10:11] 28 tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.
[10:12] 29 sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.
[19:2] 33 tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.
[19:2] 34 tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 35 sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.
[19:2] 36 tn Heb “wherein there is no defect.”
[23:1] 37 sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).
[23:2] 38 tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.
[2:28] 39 sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.
[2:28] 40 tn Heb “Now it will be after this.”
[2:28] 41 sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.
[2:28] 42 tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).
[2:28] 43 tn Heb “your old men will dream dreams.”
[16:13] 46 sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.
[16:13] 47 tn Grk “speak from himself.”
[16:13] 48 tn Or will announce to you.”
[16:13] 49 tn Grk “will tell you the things to come.”
[2:17] 50 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
[2:17] 51 tn Grk “on all flesh.”
[2:18] 52 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[2:18] 53 sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.
[2:29] 54 tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”
[2:29] 55 sn Peter’s certainty is based on well-known facts.
[2:29] 56 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 57 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 58 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
[2:30] 59 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[11:28] 60 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[11:28] 61 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
[11:28] 63 sn This famine is one of the firmly fixed dates in Acts. It took place from
[11:28] 64 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
[11:28] 65 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:28] 66 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[21:9] 67 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
[21:9] 68 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
[21:10] 69 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”
[21:10] 70 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
[12:6] 71 tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
[12:1] 72 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[12:1] 73 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.
[5:20] 74 tn Grk “slipped in.”
[5:2] 76 tn Or “exult, boast.”
[1:20] 77 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
