Discovery Box2 Samuel 23:2
Context23:2 The Lord’s spirit spoke through me;
his word was on my tongue.
Mark 12:36
Context12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 1
“Sit at my right hand,
until I put your enemies under your feet.”’ 2
Luke 2:26-27
Context2:26 It 3 had been revealed 4 to him by the Holy Spirit that he would not die 5 before 6 he had seen the Lord’s Christ. 7 2:27 So 8 Simeon, 9 directed by the Spirit, 10 came into the temple courts, 11 and when the parents brought in the child Jesus to do for him what was customary according to the law, 12
Acts 1:16
Context1:16 “Brothers, 13 the scripture had to be fulfilled that the Holy Spirit foretold through 14 David concerning Judas – who became the guide for those who arrested Jesus –
Acts 2:30-31
Context2:30 So then, because 15 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 16 on his throne, 17 2:31 David by foreseeing this 18 spoke about the resurrection of the Christ, 19 that he was neither abandoned to Hades, 20 nor did his body 21 experience 22 decay. 23
Hebrews 3:7
Context3:7 Therefore, as the Holy Spirit says, 24
“Oh, that today you would listen as he speaks! 25
Hebrews 3:2
Context3:2 who is faithful to the one who appointed him, as Moses was also in God’s 26 house. 27
Hebrews 1:1
Context1:1 After God spoke long ago 28 in various portions 29 and in various ways 30 to our ancestors 31 through the prophets,
Revelation 4:2
Context4:2 Immediately I was in the Spirit, 32 and 33 a throne was standing 34 in heaven with someone seated on it!
[12:36] 1 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] 2 sn A quotation from Ps 110:1.
[2:26] 3 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 4 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
[2:26] 5 tn Grk “would not see death” (an idiom for dying).
[2:26] 6 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 7 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:27] 8 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 9 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 10 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
[2:27] 11 tn Grk “the temple.”
[2:27] 12 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[1:16] 13 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.
[1:16] 14 tn Grk “foretold by the mouth of.”
[2:30] 15 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 16 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] 17 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 18 tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
[2:31] 19 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:31] 20 tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
[2:31] 21 tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”
[2:31] 22 tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”
[2:31] 23 sn An allusion to Ps 16:10.
[3:7] 24 sn The following quotation is from Ps 95:7b-11.
[3:7] 25 tn Grk “today if you hear his voice.”
[3:2] 26 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:2] 27 tc ‡ The reading adopted by the translation follows a few early
[1:1] 28 tn Or “spoke formerly.”
[1:1] 29 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] 30 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 31 tn Grk “to the fathers.”
[4:2] 32 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[4:2] 33 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[4:2] 34 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
