Acts 2:27

2:27 because you will not leave my soul in Hades, ¹ 

nor permit your Holy One to experience ²  decay.

Acts 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³  your holy servant Jesus, whom you anointed, ⁴ 

Acts 7:52

7:52 Which of the prophets did your ancestors ⁵  not persecute? ⁶  They ⁷  killed those who foretold long ago the coming of the Righteous One, ⁸  whose betrayers and murderers you have now become! ⁹ 

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ¹⁰  has already chosen ¹¹  you to know his will, to see ¹²  the Righteous One, ¹³  and to hear a command ¹⁴  from his mouth,

Psalms 16:10

16:10 You will not abandon me ¹⁵  to Sheol; ¹⁶ 

you will not allow your faithful follower ¹⁷  to see ¹⁸  the Pit. ¹⁹ 

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²⁰  and victorious, ²¹ 

humble and riding on a donkey ²²  –

on a young donkey, the foal of a female donkey.

Mark 1:24

1:24 “Leave us alone, ²³  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²⁴  of God!”

Luke 1:35

1:35 The angel replied, ²⁵  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ²⁶  you. Therefore the child ²⁷  to be born ²⁸  will be holy; ²⁹  he will be called the Son of God.

James 5:6

5:6 You have condemned and murdered the righteous person, although he does not resist you. ³⁰ 

James 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ³¹  over the miseries that are coming on you.

James 3:18

3:18 And the fruit that consists of righteousness ³²  is planted ³³  in peace among ³⁴  those who make peace.

James 3:1

The Power of the Tongue

3:1 Not many of you should become teachers, my brothers and sisters, ³⁵  because you know that we will be judged more strictly. ³⁶ 

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³⁷  do not show prejudice ³⁸  if you possess faith ³⁹  in our glorious Lord Jesus Christ. ⁴⁰ 

Revelation 3:7

To the Church in Philadelphia

3:7 “To ⁴¹  the angel of the church in Philadelphia write the following: ⁴² 

“This is the solemn pronouncement of ⁴³  the Holy One, the True One, who holds the key of David, who opens doors ⁴⁴  no one can shut, and shuts doors ⁴⁵  no one can open:

[2:27]  ¹ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ² tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[4:27]  ³ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[7:52]  ⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁷ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁸ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[22:14]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[22:14]  ¹¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹² tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹³ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁴ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[16:10]  ¹⁵ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ¹⁶ sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.

[16:10]  ¹⁷ tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.

[16:10]  ¹⁸ tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.

[16:10]  ¹⁹ tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.

[9:9]  ²⁰ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ²¹ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ²² sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[1:24]  ²³ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ²⁴ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[1:35]  ²⁵ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ²⁶ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ²⁷ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ²⁸ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ²⁹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[5:6]  ³⁰ tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”

[5:1]  ³¹ tn Or “wail”; Grk “crying aloud.”

[3:18]  ³² tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ³³ tn Grk “is sown.”

[3:18]  ³⁴ tn Or “for,” or possibly “by.”

[3:1]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:1]  ³⁶ tn Grk “will receive a greater judgment.”

[2:1]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³⁸ tn Or “partiality.”

[2:1]  ³⁹ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁴⁰ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[3:7]  ⁴¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ⁴² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ⁴³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ⁴⁴ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ⁴⁵ tn See the note on the word “door” earlier in this verse.