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 ¹  was standing.

Hebrews 9:2

9:2 For a tent was prepared, the outer one, ²  which contained ³  the lampstand, the table, and the presentation of the loaves; this ⁴  is called the holy place.

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ⁵  whom he appointed heir of all things, and through whom he created the world. ⁶ 

Matthew 22:43

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

Mark 12:36

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

‘The Lord said to my lord, ⁷ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ⁸ 

Acts 1:16

1:16 “Brothers, ⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ¹⁰  David concerning Judas – who became the guide for those who arrested Jesus –

Acts 28:25

28:25 So they began to leave, ¹¹  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹²  through the prophet Isaiah

Acts 28:2

28:2 The local inhabitants ¹³  showed us extraordinary ¹⁴  kindness, for they built a fire and welcomed us all because it had started to rain ¹⁵  and was cold.

Acts 1:21

1:21 Thus one of the men ¹⁶  who have accompanied us during all the time the Lord Jesus associated with ¹⁷  us,

[9:8]  ¹ 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]  ² tn Grk “the first,” in order of approach in the ritual.

[9:2]  ³ tn Grk “in which [were].”

[9:2]  ⁴ tn Grk “which,” describing the outer tent.

[1:2]  ⁵ 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]  ⁶ 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.

[12:36]  ⁷ 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]  ⁸ sn A quotation from Ps 110:1.

[1:16]  ⁹ 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]  ¹⁰ tn Grk “foretold by the mouth of.”

[28:25]  ¹¹ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹² tn Or “forefathers”; Grk “fathers.”

[28:2]  ¹³ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ¹⁴ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ¹⁵ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[1:21]  ¹⁶ 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]  ¹⁷ 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.”