Discovery BoxPsalms 16:10
Context16:10 You will not abandon me 1 to Sheol; 2
you will not allow your faithful follower 3 to see 4 the Pit. 5
Psalms 22:15
Context22:15 The roof of my mouth 6 is as dry as a piece of pottery;
my tongue sticks to my gums. 7
You 8 set me in the dust of death. 9
Psalms 22:22-31
Context22:22 I will declare your name to my countrymen! 10
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 11 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 12
22:24 For he did not despise or detest the suffering 13 of the oppressed; 14
he did not ignore him; 15
when he cried out to him, he responded. 16
22:25 You are the reason I offer praise 17 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 18
22:26 Let the oppressed eat and be filled! 19
Let those who seek his help praise the Lord!
May you 20 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 21
Let all the nations 22 worship you! 23
and rules over the nations.
22:29 All of the thriving people 25 of the earth will join the celebration and worship; 26
all those who are descending into the grave 27 will bow before him,
including those who cannot preserve their lives. 28
22:30 A whole generation 29 will serve him;
they will tell the next generation about the sovereign Lord. 30
22:31 They will come and tell about his saving deeds; 31
they will tell a future generation what he has accomplished. 32
Isaiah 25:8
Context25:8 he will swallow up death permanently. 33
The sovereign Lord will wipe away the tears from every face,
and remove his people’s disgrace from all the earth.
Indeed, the Lord has announced it! 34
Isaiah 26:19
Context26:19 35 Your dead will come back to life;
your corpses will rise up.
Wake up and shout joyfully, you who live in the ground! 36
For you will grow like plants drenched with the morning dew, 37
and the earth will bring forth its dead spirits. 38
Isaiah 53:10-12
Context53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 39
he will see descendants and enjoy long life, 40
and the Lord’s purpose will be accomplished through him.
53:11 Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done. 41
“My servant 42 will acquit many, 43
for he carried their sins. 44
53:12 So I will assign him a portion with the multitudes, 45
he will divide the spoils of victory with the powerful, 46
because he willingly submitted 47 to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened 48 on behalf of the rebels.”
Hosea 13:14
Context13:14 Will I deliver them from the power of Sheol? No, I will not! 49
Will I redeem them from death? No, I will not!
O Death, bring on your plagues! 50
O Sheol, bring on your destruction! 51
My eyes will not show any compassion! 52
Acts 2:25-32
Context2:25 For David says about him,
‘I saw the Lord always in front of me, 53
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 54 also will live in hope,
2:27 because you will not leave my soul in Hades, 55
nor permit your Holy One to experience 56 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 57
2:29 “Brothers, 58 I can speak confidently 59 to you about our forefather 60 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 61 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 62 on his throne, 63 2:31 David by foreseeing this 64 spoke about the resurrection of the Christ, 65 that he was neither abandoned to Hades, 66 nor did his body 67 experience 68 decay. 69 2:32 This Jesus God raised up, and we are all witnesses of it. 70
Acts 13:29-37
Context13:29 When they had accomplished 71 everything that was written 72 about him, they took him down 73 from the cross 74 and placed him 75 in a tomb. 13:30 But God raised 76 him from the dead, 13:31 and 77 for many days he appeared to those who had accompanied 78 him from Galilee to Jerusalem. These 79 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 80 13:33 that this promise 81 God has fulfilled to us, their children, by raising 82 Jesus, as also it is written in the second psalm, ‘You are my Son; 83 today I have fathered you.’ 84 13:34 But regarding the fact that he has raised Jesus 85 from the dead, never 86 again to be 87 in a state of decay, God 88 has spoken in this way: ‘I will give you 89 the holy and trustworthy promises 90 made to David.’ 91 13:35 Therefore he also says in another psalm, 92 ‘You will not permit your Holy One 93 to experience 94 decay.’ 95 13:36 For David, after he had served 96 God’s purpose in his own generation, died, 97 was buried with his ancestors, 98 and experienced 99 decay, 13:37 but the one 100 whom God raised up did not experience 101 decay.
Acts 13:1
Context13:1 Now there were these prophets and teachers in the church at Antioch: 102 Barnabas, Simeon called Niger, 103 Lucius the Cyrenian, 104 Manaen (a close friend of Herod 105 the tetrarch 106 from childhood 107 ) and Saul.
Colossians 1:4
Context1:4 since 108 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.
[22:15] 6 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 7 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 8 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 9 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:22] 10 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 11 tn Heb “[you] fearers of the
[22:24] 13 tn Or “affliction”; or “need.”
[22:24] 14 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 15 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 17 tn Heb “from with you [is] my praise.”
[22:25] 18 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 19 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 20 tn Heb “may your heart[s].”
[22:27] 21 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 22 tn Heb “families of the nations.”
[22:27] 23 tn Heb “before you.”
[22:28] 24 tn Heb “for to the
[22:29] 25 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 26 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 27 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 28 tn Heb “and his life he does not revive.”
[22:30] 29 tn Heb “offspring.”
[22:30] 30 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 31 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 32 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[25:8] 33 sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.
[25:8] 34 tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).
[26:19] 35 sn At this point the Lord (or prophet) gives the people an encouraging oracle.
[26:19] 36 tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).
[26:19] 37 tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.
[26:19] 38 sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).
[53:10] 39 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”
[53:10] 40 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
[53:11] 41 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
[53:11] 42 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
[53:11] 43 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.
[53:11] 44 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
[53:12] 45 tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).
[53:12] 46 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
[53:12] 47 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
[53:12] 48 tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.
[13:14] 49 tn The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the
[13:14] 50 tn Heb “Where, O Death, are your plagues?” (so NIV).
[13:14] 51 tn Heb “Where, O Sheol, is your destruction?” (NRSV similar).
[13:14] 52 tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).
[2:25] 53 tn Or “always before me.”
[2:27] 55 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] 56 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] 57 sn A quotation from Ps 16:8-11.
[2:29] 58 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] 59 sn Peter’s certainty is based on well-known facts.
[2:29] 60 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 61 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 62 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] 63 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 64 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] 65 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:31] 66 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] 67 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] 68 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] 69 sn An allusion to Ps 16:10.
[2:32] 70 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
[13:29] 71 tn Or “carried out.”
[13:29] 72 sn That is, everything that was written in OT scripture.
[13:29] 73 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.
[13:29] 74 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 75 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[13:30] 76 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 77 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
[13:31] 78 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
[13:31] 79 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
[13:32] 80 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 81 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] 82 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] 83 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
[13:33] 84 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”
[13:34] 85 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 86 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] 87 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 88 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 89 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 90 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] 91 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] 92 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 93 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] 94 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] 95 sn A quotation from Ps 16:10.
[13:36] 96 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 97 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] 98 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 99 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] 100 sn The one whom God raised up refers to Jesus.
[13:37] 101 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] 102 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] 103 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 104 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 105 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 106 tn Or “the governor.”
[13:1] 107 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.”
[1:4] 108 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).
