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 89:18-19

89:18 For our shield ⁶  belongs to the Lord,

our king to the Holy One of Israel. ⁷ 

89:19 Then you ⁸  spoke through a vision to your faithful followers ⁹  and said:

“I have energized a warrior; ¹⁰ 

I have raised up a young man ¹¹  from the people.

Daniel 9:24

9:24 “Seventy weeks ¹²  have been determined

concerning your people and your holy city

to put an end to ¹³  rebellion,

to bring sin ¹⁴  to completion, ¹⁵ 

to atone for iniquity,

to bring in perpetual ¹⁶  righteousness,

to seal up ¹⁷  the prophetic vision, ¹⁸ 

and to anoint a most holy place. ¹⁹ 

Luke 4:34

4:34 “Ha! Leave us alone, ²⁰  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²¹  of God.”

Acts 2:27

2:27 because you will not leave my soul in Hades, ²² 

nor permit your Holy One to experience ²³  decay.

Acts 3:14

3:14 But you rejected ²⁴  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Acts 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²⁵  your holy servant Jesus, whom you anointed, ²⁶ 

Revelation 3:7

To the Church in Philadelphia

3:7 “To ²⁷  the angel of the church in Philadelphia write the following: ²⁸ 

“This is the solemn pronouncement of ²⁹  the Holy One, the True One, who holds the key of David, who opens doors ³⁰  no one can shut, and shuts doors ³¹  no one can open:

[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.

[89:18]  ⁶ tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9.

[89:18]  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. This expression is a common title for the Lord in the book of Isaiah.

[89:19]  ⁸ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ⁹ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ¹⁰ tn Heb “I have placed help upon a warrior.”

[89:19]  ¹¹ tn Or perhaps “a chosen one.”

[9:24]  ¹² tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ¹³ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹⁴ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁵ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ¹⁶ tn Or “everlasting.”

[9:24]  ¹⁷ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹⁸ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁹ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[4:34]  ²⁰ 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]  ²¹ 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.

[2:27]  ²² 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]  ²³ 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.”

[3:14]  ²⁴ tn Or “denied,” “disowned.”

[4:27]  ²⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ²⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[3:7]  ²⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ²⁸ 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]  ²⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ³⁰ 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]  ³¹ tn See the note on the word “door” earlier in this verse.