Mazmur 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 

Hosea 6:2

6:2 He will restore ⁶  us in a very short time; ⁷ 

he will heal us in a little while, ⁸ 

so that we may live in his presence.

Yohanes 1:17

1:17 For the law was given through Moses, but ⁹  grace and truth came about through Jesus Christ.

Yohanes 2:10

2:10 and said to him, “Everyone ¹⁰  serves the good wine first, and then the cheaper ¹¹  wine when the guests ¹²  are drunk. You have kept the good wine until now!”

Matius 12:39-40

12:39 But he answered them, ¹³  “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 12:40 For just as Jonah was in the belly of the huge fish ¹⁴  for three days and three nights, ¹⁵  so the Son of Man will be in the heart of the earth for three days and three nights.

Matius 12:1

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ¹⁶  disciples were hungry, and they began to pick heads of wheat ¹⁷  and eat them.

Kolose 1:4

1:4 since ¹⁸  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]  sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.

[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.

[6:2]  ⁶ tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).

[6:2]  ⁷ tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).

[6:2]  ⁸ tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the Lord’s discipline of Israel would be relatively short and that he would restore them quickly.

[1:17]  ⁹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[2:10]  ¹⁰ tn Grk “every man” (in a generic sense).

[2:10]  ¹¹ tn Or “poorer.”

[2:10]  ¹² tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[12:39]  ¹³ tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[12:40]  ¹⁴ tn Grk “large sea creature.”

[12:40]  ¹⁵ sn A quotation from Jonah 1:17.

[12:1]  ¹⁶ tn Here δέ (de) has not been translated.

[12:1]  ¹⁷ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[1:4]  ¹⁸ 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).