Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ¹  He will be successful in what he undertakes. ²  He will destroy powerful people and the people of the holy ones. ³ 

Deuteronomy 7:6

7:6 For you are a people holy ⁴  to the Lord your God. He ⁵  has chosen you to be his people, prized ⁶  above all others on the face of the earth.

Deuteronomy 26:19

26:19 Then ⁷  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ⁸  You will ⁹  be a people holy to the Lord your God, as he has said.

Isaiah 62:12

62:12 They will be called, “The Holy People,

the Ones Protected ¹⁰  by the Lord.”

You will be called, “Sought After,

City Not Abandoned.”

Isaiah 62:1

The Lord Takes Delight in Zion

62:1 “For the sake of Zion I will not be silent;

for the sake of Jerusalem ¹¹  I will not be quiet,

until her vindication shines brightly ¹² 

and her deliverance burns like a torch.”

Isaiah 2:9

2:9 Men bow down to them in homage,

they lie flat on the ground in worship. ¹³ 

Don’t spare them! ¹⁴ 

[8:24]  ¹ tn Heb “extraordinarily he will destroy.”

[8:24]  ² tn Heb “he will succeed and act.”

[8:24]  ³ tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.

[7:6]  ⁴ tn That is, “set apart.”

[7:6]  ⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:6]  ⁶ tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[26:19]  ⁷ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ⁸ tn Heb “for praise and for a name and for glory.”

[26:19]  ⁹ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[62:12]  ¹⁰ tn Or “the redeemed of the Lord” (KJV, NAB).

[62:1]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[62:1]  ¹² tn Heb “goes forth like brightness.”

[2:9]  ¹³ tn Heb “men bow down, men are low.” Since the verbs שָׁחָח (shakhakh) and שָׁפַל (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, “men will be brought down, men will be humiliated.” However, these prefixed verbal forms with vav (ו) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.

[2:9]  ¹⁴ tn Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasa’ with preposition lamed) can mean “spare, forgive” (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to “lift them up.”