Job 21:32-33

21:32 And when he is carried to the tombs,

and watch is kept ¹  over the funeral mound, ² 

21:33 The clods of the torrent valley ³  are sweet to him;

behind him everybody follows in procession,

and before him goes a countless throng.

Psalms 16:10

16:10 You will not abandon me ⁴  to Sheol; ⁵ 

you will not allow your faithful follower ⁶  to see ⁷  the Pit. ⁸ 

Psalms 49:9

49:9 so that he might continue to live ⁹  forever

and not experience death. ¹⁰ 

Acts 2:27-31

2:27 because you will not leave my soul in Hades, ¹¹ 

nor permit your Holy One to experience ¹²  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ¹³ 

2:29 “Brothers, ¹⁴  I can speak confidently ¹⁵  to you about our forefather ¹⁶  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ¹⁷  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ¹⁸  on his throne, ¹⁹  2:31 David by foreseeing this ²⁰  spoke about the resurrection of the Christ, ²¹  that he was neither abandoned to Hades, ²²  nor did his body ²³  experience ²⁴  decay. ²⁵ 

Acts 13:34-37

13:34 But regarding the fact that he has raised Jesus ²⁶  from the dead, never ²⁷  again to be ²⁸  in a state of decay, God ²⁹  has spoken in this way: ‘I will give you ³⁰  the holy and trustworthy promises ³¹  made to David.’ ³²  13:35 Therefore he also says in another psalm, ³³  ‘You will not permit your Holy One ³⁴  to experience ³⁵  decay.’ ³⁶  13:36 For David, after he had served ³⁷  God’s purpose in his own generation, died, ³⁸  was buried with his ancestors, ³⁹  and experienced ⁴⁰  decay, 13:37 but the one ⁴¹  whom God raised up did not experience ⁴²  decay.

Acts 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁴³  Barnabas, Simeon called Niger, ⁴⁴  Lucius the Cyrenian, ⁴⁵  Manaen (a close friend of Herod ⁴⁶  the tetrarch ⁴⁷  from childhood ⁴⁸ ) and Saul.

Colossians 1:1

Salutation

1:1 From Paul, ⁴⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ⁵⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ⁵¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[21:32]  ¹ tn The verb says “he will watch.” The subject is unspecified, so the translation is passive.

[21:32]  ² tn The Hebrew word refers to the tumulus, the burial mound that is erected on the spot where the person is buried.

[21:33]  ³ tn The clods are those that are used to make a mound over the body. And, for a burial in the valley, see Deut 34:6. The verse here sees him as participating in his funeral and enjoying it. Nothing seems to go wrong with the wicked.

[16:10]  ⁴ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[49:9]  ⁹ tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.

[49:9]  ¹⁰ tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).

[2:27]  ¹¹ 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]  ¹² 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.”

[2:28]  ¹³ sn A quotation from Ps 16:8-11.

[2:29]  ¹⁴ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ¹⁵ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹⁶ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ¹⁷ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ¹⁸ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ¹⁹ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ²⁰ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ²¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ²² tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ²³ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ²⁴ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ²⁵ sn An allusion to Ps 16:10.

[13:34]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²⁷ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ²⁸ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ³⁰ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³¹ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ³² sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ³³ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ³⁴ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ³⁵ 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.”

[13:35]  ³⁶ sn A quotation from Ps 16:10.

[13:36]  ³⁷ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ³⁸ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ³⁹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁴⁰ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ⁴¹ sn The one whom God raised up refers to Jesus.

[13:37]  ⁴² tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:1]  ⁴³ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ⁴⁴ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁴⁵ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁴⁶ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁴⁷ tn Or “the governor.”

[13:1]  ⁴⁸ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[1:1]  ⁴⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.