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Mark 12:36
New English Translation
Mark 12:36
New English Translation
36 David himself, by the Holy Spirit, said,
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- Mark 12:36 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.
- Mark 12:36 sn A quotation from Ps 110:1.
John 14:26
New English Translation
John 14:26
New English Translation
26 But the Advocate,[a] the Holy Spirit, whom the Father will send in my name, will teach you[b] everything,[c] and will cause you to remember everything[d] I said to you.
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- John 14:26 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.
- John 14:26 tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
- John 14:26 tn Grk “all things.”
- John 14:26 tn Grk “all things.”
John 16:12-15
New English Translation
John 16:12-15
New English Translation
12 “I have many more things to say to you,[a] but you cannot bear[b] them now. 13 But when he,[c] the Spirit of truth, comes, he will guide[d] you into all truth.[e] For he will not speak on his own authority,[f] but will speak whatever he hears, and will tell you[g] what is to come.[h] 14 He[i] will glorify me,[j] because he will receive[k] from me what is mine[l] and will tell it to you.[m] 15 Everything that the Father has is mine; that is why I said the Spirit[n] will receive from me what is mine[o] and will tell it to you.[p]
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- John 16:12 sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).
- John 16:12 tn Or (perhaps) “you cannot accept.”
- John 16:13 tn Grk “that one.”
- John 16:13 tn Or “will lead.”
- John 16:13 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.
- John 16:13 tn Grk “speak from himself.”
- John 16:13 tn Or will announce to you.”
- John 16:13 tn Grk “will tell you the things to come.”
- John 16:14 tn Grk “That one.”
- John 16:14 tn Or “will honor me.”
- John 16:14 tn Or “he will take.”
- John 16:14 tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
- John 16:14 tn Or “will announce it to you.”
- John 16:15 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
- John 16:15 tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
- John 16:15 tn Or “will announce it to you.”
Acts 1:16
New English Translation
Acts 1:16
New English Translation
16 “Brothers,[a] the scripture had to be fulfilled that the Holy Spirit foretold through[b] David concerning Judas—who became the guide for those who arrested Jesus—
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- Acts 1:16 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andres adelphoi, “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.
- Acts 1:16 tn Grk “foretold by the mouth of.”
1 Corinthians 2:12-13
New English Translation
1 Corinthians 2:12-13
New English Translation
12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. 13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people.[a]
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- 1 Corinthians 2:13 tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).
2 Timothy 3:14-16
New English Translation
2 Timothy 3:14-16
New English Translation
14 You, however, must continue[a] in the things you have learned and are confident about. You know[b] who taught you[c] 15 and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus. 16 Every scripture[d] is inspired by God[e] and useful for teaching, for reproof,[f] for correction, and for training in righteousness,
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- 2 Timothy 3:14 tn Grk “but you, continue,” a command.
- 2 Timothy 3:14 tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.
- 2 Timothy 3:14 tn Grk “those from whom you learned.”
- 2 Timothy 3:16 tn Or “All scripture.”sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”
- 2 Timothy 3:16 sn Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “every scripture is inspired…and useful.”
- 2 Timothy 3:16 tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.
2 Peter 1:20-21
New English Translation
2 Peter 1:20-21
New English Translation
20 Above all, you do well if you recognize[a] this:[b] No prophecy of scripture ever comes about by the prophet’s own imagination,[c] 21 for no prophecy was ever borne of human impulse; rather, men[d] carried along by the Holy Spirit spoke from God.
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- 2 Peter 1:20 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prōton) constitute the object and complement of γινώσκοντες (ginōskontes). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult.
- 2 Peter 1:20 tn The ὅτι (hoti) clause is appositional (“know this, that”). English usage can use the colon with the same force.
- 2 Peter 1:20 tn Verse 20 is variously interpreted. There are three key terms here that help decide both the interpretation and the translation. As well, the relation to v. 21 informs the meaning of this verse. (1) The term “comes about” (γίνεται [ginetai]) is often translated “is a matter” as in “is a matter of one’s own interpretation.” But the progressive force for this verb is far more common. (2) The adjective ἰδίας (idias) has been understood to mean (a) one’s own (i.e., the reader’s own), (b) its own (i.e., the particular prophecy’s own), or (c) the prophet’s own. Catholic scholarship has tended to see the reference to the reader (in the sense that no individual reader can understand scripture, but needs the interpretations handed down by the Church), while older Protestant scholarship has tended to see the reference to the individual passage being prophesied (and hence the Reformation doctrine of analogia fidei [analogy of faith], or scripture interpreting scripture). But neither of these views satisfactorily addresses the relationship of v. 20 to v. 21, nor do they do full justice to the meaning of γίνεται. (3) The meaning of ἐπίλυσις (epilusis) is difficult to determine, since it is a biblical hapax legomenon. Though it is sometimes used in the sense of interpretation in extra-biblical Greek, this is by no means a necessary sense. The basic idea of the word is unfolding, which can either indicate an explanation or a creation. It sometimes has the force of solution or even spell, both of which meanings could easily accommodate a prophetic utterance of some sort. Further, even the meaning explanation or interpretation easily fits a prophetic utterance, for prophets often, if not usually, explained visions and dreams. There is no instance of this word referring to the interpretation of scripture, however, suggesting that if interpretation is the meaning, it is the prophet’s interpretation of his own vision. (4) The γάρ (gar) at the beginning of v. 21 gives the basis for the truth of the proposition in v. 20. The connection that makes the most satisfactory sense is that prophets did not invent their own prophecies (v. 20), for their impulse for prophesying came from God (v. 21).sn No prophecy of scripture ever comes about by the prophet’s own imagination. 2 Pet 1:20-21, then, form an inclusio with v. 16: The Christian’s faith and hope are not based on cleverly concocted fables but on the sure Word of God—one which the prophets, prompted by the Spirit of God, spoke. Peter’s point is the same as is found elsewhere in the NT, i.e., that human prophets did not originate the message, but they did convey it, using their own personalities in the process.
- 2 Peter 1:21 tn If, as seems probable, the “prophecy” mentioned here is to be identified with the “prophecy of scripture” mentioned in the previous verse, then the Greek term ἄνθρωποι (anthrōpoi, “men”) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus “men” has been used here in the translation. If, on the other hand, the “prophecy” mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions “sons and daughters” as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9).
New English Translation (NET)
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