Isaiah 60:1-3

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ¹  of the Lord shines on you!

60:2 For, look, darkness covers the earth

and deep darkness covers ²  the nations,

but the Lord shines on you;

his splendor ³  appears over you.

60:3 Nations come to your light,

kings to your bright light.

Matthew 27:51

27:51 Just then ⁴  the temple curtain ⁵  was torn in two, from top to bottom. The ⁶  earth shook and the rocks were split apart.

Luke 2:32

2:32 a light, ⁷ 

for revelation to the Gentiles,

and for glory ⁸  to your people Israel.”

Acts 17:30

17:30 Therefore, although God has overlooked ⁹  such times of ignorance, ¹⁰  he now commands all people ¹¹  everywhere to repent, ¹² 

Acts 17:2

17:2 Paul went to the Jews in the synagogue, ¹³  as he customarily did, and on three Sabbath days he addressed ¹⁴  them from the scriptures,

Colossians 3:13-18

3:13 bearing with one another and forgiving ¹⁵  one another, if someone happens to have ¹⁶  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ¹⁷  3:14 And to all these ¹⁸  virtues ¹⁹  add ²⁰  love, which is the perfect bond. ²¹  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ²²  to this peace), and be thankful. 3:16 Let the word of Christ ²³  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ²⁴  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Exhortation to Households

3:18 Wives, submit to your ²⁵  husbands, as is fitting in the Lord.

Ephesians 3:5-6

3:5 Now this secret ²⁶  was not disclosed to people ²⁷  in former ²⁸  generations as it has now been revealed to his holy apostles and prophets by ²⁹  the Spirit, 3:6 namely, that through the gospel ³⁰  the Gentiles are fellow heirs, fellow members ³¹  of the body, and fellow partakers of the promise in Christ Jesus.

Ephesians 4:18

4:18 They are darkened in their understanding, ³²  being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Ephesians 5:8

5:8 for you were at one time darkness, but now you are ³³  light in the Lord. Walk as children of the light –

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 ³⁴  was standing.

Hebrews 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ³⁵  of the true sanctuary ³⁶  – but into heaven itself, and he appears now in God’s presence for us.

Hebrews 10:19-21

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ³⁷  since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us ³⁸  through the curtain, that is, through his flesh, ³⁹  10:21 and since we have a great priest ⁴⁰  over the house of God,

[60:1]  ¹ tn Or “glory” (so most English versions).

[60:2]  ² tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ³ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[27:51]  ⁴ tn Grk “And behold.”

[27:51]  ⁵ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[27:51]  ⁶ tn Here καί (kai) has not been translated.

[2:32]  ⁷ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁸ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[17:30]  ⁹ tn Or “has deliberately paid no attention to.”

[17:30]  ¹⁰ tn Or “times when people did not know.”

[17:30]  ¹¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ¹² sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:2]  ¹³ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[3:13]  ¹⁵ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ¹⁶ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ¹⁷ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[3:14]  ¹⁸ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ¹⁹ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ²⁰ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ²¹ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ²² tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[3:16]  ²³ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ²⁴ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[3:18]  ²⁵ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[3:5]  ²⁶ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ²⁷ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ²⁸ tn Grk “other.”

[3:5]  ²⁹ tn Or “in.”

[3:6]  ³⁰ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ³¹ tn Grk “and fellow members.”

[4:18]  ³² tn In the Greek text this clause is actually subordinate to περιπατεῖ (peripatei) in v. 17. It was broken up in the English translation so as to avoid an unnecessarily long and cumbersome statement.

[5:8]  ³³ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

[9:8]  ³⁴ 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.

[9:24]  ³⁵ tn Or “prefiguration.”

[9:24]  ³⁶ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[10:19]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:20]  ³⁸ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ³⁹ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:21]  ⁴⁰ tn Grk “and a great priest,” continuing the construction begun in v. 19.