2 Samuel 23:2

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

his word was on my tongue.

Matthew 21:42

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ¹ 

This is from the Lord, and it is marvelous in our eyes’? ² 

Matthew 22:31-32

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ³  22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ⁴  He is not the God of the dead but of the living!” ⁵ 

Matthew 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matthew 26:54

26:54 How then would the scriptures that say it must happen this way be fulfilled?”

Matthew 26:56

26:56 But this has happened so that ⁶  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Mark 12:24

12:24 Jesus said to them, “Aren’t you deceived ⁷  for this reason, because you don’t know the scriptures or the power of God?

Mark 12:36

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

‘The Lord said to my lord, ⁸ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ⁹ 

John 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ¹⁰ 

Acts 1:16

1:16 “Brothers, ¹¹  the scripture had to be fulfilled that the Holy Spirit foretold through ¹²  David concerning Judas – who became the guide for those who arrested Jesus –

Acts 28:25

28:25 So they began to leave, ¹³  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹⁴  through the prophet Isaiah

Romans 3:2

3:2 Actually, there are many advantages. ¹⁵  First of all, ¹⁶  the Jews ¹⁷  were entrusted with the oracles of God. ¹⁸ 

Romans 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Galatians 3:8

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ¹⁹  saying, “All the nations ²⁰  will be blessed in you.” ²¹ 

Hebrews 3:7

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

3:7 Therefore, as the Holy Spirit says, ²² 

“Oh, that today you would listen as he speaks! ²³ 

Hebrews 4:12

4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.

Hebrews 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ²⁴  with those who heard it in faith. ²⁵ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²⁶  in various portions ²⁷  and in various ways ²⁸  to our ancestors ²⁹  through the prophets,

[21:42]  ¹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  ² sn A quotation from Ps 118:22-23.

[22:31]  ³ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[22:32]  ⁴ sn A quotation from Exod 3:6.

[22:32]  ⁵ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[26:56]  ⁶ tn Grk “But so that”; the verb “has happened” is implied.

[12:24]  ⁷ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[12:36]  ⁸ 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]  ⁹ sn A quotation from Ps 110:1.

[10:35]  ¹⁰ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[1:16]  ¹¹ 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]  ¹² tn Grk “foretold by the mouth of.”

[28:25]  ¹³ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[3:2]  ¹⁵ tn Grk “much in every way.”

[3:2]  ¹⁶ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  ¹⁷ tn Grk “they were.”

[3:2]  ¹⁸ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[3:8]  ¹⁹ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ²⁰ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ²¹ sn A quotation from Gen 12:3; 18:18.

[3:7]  ²² sn The following quotation is from Ps 95:7b-11.

[3:7]  ²³ tn Grk “today if you hear his voice.”

[4:2]  ²⁴ tn Or “they were not united.”

[4:2]  ²⁵ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[1:1]  ²⁶ tn Or “spoke formerly.”

[1:1]  ²⁷ 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]  ²⁸ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ²⁹ tn Grk “to the fathers.”