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 

Psalms 71:22

71:22 I will express my thanks to you with a stringed instrument,

praising ⁶  your faithfulness, O my God!

I will sing praises to you accompanied by a harp,

O Holy One of Israel! ⁷ 

Isaiah 43:3

43:3 For I am the Lord your God,

the Holy One of Israel, ⁸  your deliverer.

I have handed over Egypt as a ransom price,

Ethiopia and Seba ⁹  in place of you.

Mark 1:24

1:24 “Leave us alone, ¹⁰  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹¹  of God!”

Luke 4:34

4:34 “Ha! Leave us alone, ¹²  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹³  of God.”

Acts 3:14

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

Revelation 3:7

To the Church in Philadelphia

3:7 “To ¹⁵  the angel of the church in Philadelphia write the following: ¹⁶ 

“This is the solemn pronouncement of ¹⁷  the Holy One, the True One, who holds the key of David, who opens doors ¹⁸  no one can shut, and shuts doors ¹⁹  no one can open:

Revelation 4:8

4:8 Each one of the four living creatures had six wings ²⁰  and was full of eyes all around and inside. ²¹  They never rest day or night, saying: ²² 

“Holy Holy Holy is the Lord God, the All-Powerful, ²³ 

Who was and who is, and who is still to come!”

[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.

[71:22]  ⁶ tn The word “praising” is supplied in the translation for stylistic reasons.

[71:22]  ⁷ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.

[43:3]  ⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:3]  ⁹ sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

[1:24]  ¹⁰ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ¹¹ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:34]  ¹² tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹³ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[3:14]  ¹⁴ tn Or “denied,” “disowned.”

[3:7]  ¹⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ¹⁶ 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]  ¹⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ¹⁸ 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]  ¹⁹ tn See the note on the word “door” earlier in this verse.

[4:8]  ²⁰ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ²¹ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ²² tn Or “They never stop saying day and night.”

[4:8]  ²³ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”