Hebrews 2:3-4

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 2:4 while God confirmed their witness ¹  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ²  according to his will.

Hebrews 3:7

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

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

“Oh, that today you would listen as he speaks! ⁴ 

Hebrews 9:8

9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle ⁵  was standing.

Hebrews 9:2

9:2 For a tent was prepared, the outer one, ⁶  which contained ⁷  the lampstand, the table, and the presentation of the loaves; this ⁸  is called the holy place.

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ⁹  whom he appointed heir of all things, and through whom he created the world. ¹⁰ 

Nehemiah 9:30

9:30 You prolonged your kindness ¹¹  with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, ¹²  so you delivered them into the hands of the neighboring peoples. ¹³ 

John 15:26

15:26 When the Advocate ¹⁴  comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he ¹⁵  will testify about me,

Acts 28:25

28:25 So they began to leave, ¹⁶  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹⁷  through the prophet Isaiah

Acts 28:1

Paul on Malta

28:1 After we had safely reached shore, ¹⁸  we learned that the island was called Malta. ¹⁹ 

Acts 1:11-12

1:11 and said, “Men of Galilee, why do you stand here ²⁰  looking up into the sky? This same Jesus who has been taken up from you into heaven ²¹  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²²  from the mountain ²³  called the Mount of Olives ²⁴  (which is near Jerusalem, a Sabbath day’s journey ²⁵  away).

Acts 1:2

1:2 until the day he was taken up to heaven, ²⁶  after he had given orders ²⁷  by ²⁸  the Holy Spirit to the apostles he had chosen.

Acts 1:21

1:21 Thus one of the men ²⁹  who have accompanied us during all the time the Lord Jesus associated with ³⁰  us,

Revelation 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ³¹  I will permit ³²  him to eat from the tree of life that is ³³  in the paradise of God.’ ³⁴ 

Revelation 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ³⁵  will in no way be harmed by the second death.’

Revelation 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ³⁶  I will give him some of the hidden manna, and I will give him a white ³⁷  stone, ³⁸  and on that stone will be written a new name that no one can understand ³⁹  except the one who receives it.’

Revelation 2:29

2:29 The one who has an ear had better hear what the Spirit says to the churches.’

Revelation 3:6

3:6 The one who has an ear had better hear what the Spirit says to the churches.’

Revelation 3:13

3:13 The one who has an ear had better hear what the Spirit says to the churches.’

Revelation 3:22

3:22 The one who has an ear had better hear what the Spirit says to the churches.’”

Revelation 19:10

19:10 So ⁴⁰  I threw myself down ⁴¹  at his feet to worship him, but ⁴²  he said, “Do not do this! ⁴³  I am only ⁴⁴  a fellow servant ⁴⁵  with you and your brothers ⁴⁶  who hold to the testimony about ⁴⁷  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[2:4]  ¹ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ² tn Grk “and distributions of the Holy Spirit.”

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

[3:7]  ⁴ tn Grk “today if you hear his voice.”

[9:8]  ⁵ tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.

[9:2]  ⁶ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ⁷ tn Grk “in which [were].”

[9:2]  ⁸ tn Grk “which,” describing the outer tent.

[1:2]  ⁹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ¹⁰ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[9:30]  ¹¹ tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.

[9:30]  ¹² tn Heb “did not give ear to.”

[9:30]  ¹³ tn Heb “the peoples of the lands.”

[15:26]  ¹⁴ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.

[15:26]  ¹⁵ tn Grk “that one.”

[28:25]  ¹⁶ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[28:1]  ¹⁸ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ¹⁹ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[1:11]  ²⁰ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ²¹ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:12]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²³ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ²⁴ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ²⁵ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:2]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “through.”

[1:21]  ²⁹ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ³⁰ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[2:7]  ³¹ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ³² tn Or “grant.”

[2:7]  ³³ tn Or “stands.”

[2:7]  ³⁴ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:11]  ³⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ³⁶ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ³⁷ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ³⁸ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ³⁹ tn Or “know”; for the meaning “understand” see L&N 32.4.

[19:10]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁴¹ 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]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁴⁶ 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]  ⁴⁷ 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.”