2 Samuel 23:2

23:2 The Lord’s spirit spoke through me;

his word was on my tongue.

Jeremiah 30:10

30:10 So I, the Lord, tell you not to be afraid,

you descendants of Jacob, my servants. ¹ 

Do not be terrified, people of Israel.

For I will rescue you and your descendants

from a faraway land where you are captives. ² 

The descendants of Jacob will return to their land and enjoy peace.

They will be secure and no one will terrify them. ³ 

Mark 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ⁴ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ⁵ 

Acts 28:25

28:25 So they began to leave, ⁶  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁷  through the prophet Isaiah

Hebrews 3:7

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ⁸ 

“Oh, that today you would listen as he speaks! ⁹ 

Hebrews 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹⁰  house. ¹¹ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹²  in various portions ¹³  and in various ways ¹⁴  to our ancestors ¹⁵  through the prophets,

Revelation 19:10

19:10 So ¹⁶  I threw myself down ¹⁷  at his feet to worship him, but ¹⁸  he said, “Do not do this! ¹⁹  I am only ²⁰  a fellow servant ²¹  with you and your brothers ²²  who hold to the testimony about ²³  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[30:10]  ¹ tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[30:10]  ² tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

[30:10]  ³ sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.

[12:36]  ⁴ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[12:36]  ⁵ sn A quotation from Ps 110:1.

[28:25]  ⁶ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁷ tn Or “forefathers”; Grk “fathers.”

[3:7]  ⁸ sn The following quotation is from Ps 95:7b-11.

[3:7]  ⁹ tn Grk “today if you hear his voice.”

[3:2]  ¹⁰ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ¹¹ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[1:1]  ¹² tn Or “spoke formerly.”

[1:1]  ¹³ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹⁴ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹⁵ tn Grk “to the fathers.”

[19:10]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹⁷ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ¹⁹ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²⁰ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ²¹ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ²² tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ²³ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”