Acts 3:14

3:14 But you rejected ¹  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ²  has already chosen ³  you to know his will, to see ⁴  the Righteous One, ⁵  and to hear a command ⁶  from his mouth,

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁷  and victorious, ⁸ 

humble and riding on a donkey ⁹  –

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

Zechariah 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ¹⁰  with its focus on Damascus: ¹¹ 

The eyes of all humanity, ¹²  especially of the tribes of Israel, are toward the Lord,

Zechariah 2:1

Vision Three: The Surveyor

2:1 (2:5) I looked again, and there was a man with a measuring line in his hand.

Revelation 3:7

To the Church in Philadelphia

3:7 “To ¹³  the angel of the church in Philadelphia write the following: ¹⁴ 

“This is the solemn pronouncement of ¹⁵  the Holy One, the True One, who holds the key of David, who opens doors ¹⁶  no one can shut, and shuts doors ¹⁷  no one can open:

[3:14]  ¹ tn Or “denied,” “disowned.”

[22:14]  ² tn Or “forefathers”; Grk “fathers.”

[22:14]  ³ 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]  ⁴ 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]  ⁵ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁶ 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.”

[9:9]  ⁷ 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]  ⁸ 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]  ⁹ 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).

[9:1]  ¹⁰ sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).

[9:1]  ¹¹ tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ¹² tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).

[3:7]  ¹³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ¹⁴ 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]  ¹⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ¹⁶ 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]  ¹⁷ tn See the note on the word “door” earlier in this verse.