Acts 1:16

1:16 “Brothers, ¹  the scripture had to be fulfilled that the Holy Spirit foretold through ²  David concerning Judas – who became the guide for those who arrested Jesus –

Acts 1:2

1:2 until the day he was taken up to heaven, ³  after he had given orders ⁴  by ⁵  the Holy Spirit to the apostles he had chosen.

Acts 23:2

23:2 At that ⁶  the high priest Ananias ordered those standing near ⁷  Paul ⁸  to strike ⁹  him on the mouth.

Matthew 27:35

27:35 When ¹⁰  they had crucified ¹¹  him, they divided his clothes by throwing dice. ¹² 

Mark 12:36

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

‘The Lord said to my lord, ¹³ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ¹⁴ 

Luke 24:44

Jesus’ Final Commission

24:44 Then ¹⁵  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁶  in the law of Moses and the prophets and the psalms ¹⁷  must be fulfilled.”

Hebrews 3:7

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

3:7 Therefore, as the Holy Spirit says, ¹⁸ 

“Oh, that today you would listen as he speaks! ¹⁹ 

Hebrews 4:7

4:7 So God ²⁰  again ordains a certain day, “Today,” speaking through David ²¹  after so long a time, as in the words quoted before, ²²  “O, that today you would listen as he speaks! ²³  Do not harden your hearts.”

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,

[1:16]  ¹ 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]  ² tn Grk “foretold by the mouth of.”

[1:2]  ³ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁴ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁵ tn Or “through.”

[23:2]  ⁶ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[27:35]  ¹⁰ tn Here δέ (de) has not been translated.

[27:35]  ¹¹ sn See the note on crucified in 20:19.

[27:35]  ¹² tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[12:36]  ¹³ 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]  ¹⁴ sn A quotation from Ps 110:1.

[24:44]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁶ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁷ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[3:7]  ¹⁸ sn The following quotation is from Ps 95:7b-11.

[3:7]  ¹⁹ tn Grk “today if you hear his voice.”

[4:7]  ²⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ²¹ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

[4:7]  ²² tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  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.”