Psalms 16:10

16:10 You will not abandon me ¹  to Sheol; ² 

you will not allow your faithful follower ³  to see ⁴  the Pit. ⁵ 

John 2:19

2:19 Jesus replied, ⁶  “Destroy ⁷  this temple and in three days I will raise it up again.”

Acts 2:23-31

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ⁸  by nailing him to a cross at the hands of Gentiles. ⁹  2:24 But God raised him up, ¹⁰  having released ¹¹  him from the pains ¹²  of death, because it was not possible for him to be held in its power. ¹³  2:25 For David says about him,

‘I saw the Lord always in front of me, ¹⁴ 

for he is at my right hand so that I will not be shaken.

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ¹⁵  also will live in hope,

2:27 because you will not leave my soul in Hades, ¹⁶ 

nor permit your Holy One to experience ¹⁷  decay.

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

you will make me full of joy with your presence.’ ¹⁸ 

2:29 “Brothers, ¹⁹  I can speak confidently ²⁰  to you about our forefather ²¹  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ²²  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²³  on his throne, ²⁴  2:31 David by foreseeing this ²⁵  spoke about the resurrection of the Christ, ²⁶  that he was neither abandoned to Hades, ²⁷  nor did his body ²⁸  experience ²⁹  decay. ³⁰ 

Acts 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ³¹  when the day of Pentecost had come, they were all together in one place.

Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³²  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ³³  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[16:10]  ¹ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.

[2:19]  ⁶ tn Grk “answered and said to them.”

[2:19]  ⁷ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[2:23]  ⁸ tn Or “you killed.”

[2:23]  ⁹ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:24]  ¹⁰ tn Grk “Whom God raised up.”

[2:24]  ¹¹ tn Or “having freed.”

[2:24]  ¹² sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ¹³ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ¹⁴ tn Or “always before me.”

[2:26]  ¹⁵ tn Grk “my flesh.”

[2:27]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn A quotation from Ps 16:8-11.

[2:29]  ¹⁹ 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]  ²⁰ sn Peter’s certainty is based on well-known facts.

[2:29]  ²¹ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ²² tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ²³ 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]  ²⁴ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ²⁵ 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]  ²⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ sn An allusion to Ps 16:10.

[2:1]  ³¹ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:3]  ³² tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ³³ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).