Ayub 19:25-26

19:25 As for me, I know that my Redeemer ¹  lives,

and that as the last ² 

he will stand upon the earth. ³ 

19:26 And after my skin has been destroyed, ⁴ 

yet in my flesh ⁵  I will see God, ⁶ 

Yehezkiel 37:1-14

The Valley of Dry Bones

37:1 The hand ⁷  of the Lord was on me, and he brought me out by the Spirit of the Lord and placed ⁸  me in the midst of the valley, and it was full of bones. 37:2 He made me walk all around among them. ⁹  I realized ¹⁰  there were a great many bones in the valley and they were very dry. 37:3 He said to me, “Son of man, can these bones live?” I said to him, “Sovereign Lord, you know.” 37:4 Then he said to me, “Prophesy over these bones, and tell them: ‘Dry bones, hear the word of the Lord. 37:5 This is what the sovereign Lord says to these bones: Look, I am about to infuse breath ¹¹  into you and you will live. 37:6 I will put tendons ¹²  on you and muscles over you and will cover you with skin; I will put breath ¹³  in you and you will live. Then you will know that I am the Lord.’”

37:7 So I prophesied as I was commanded. There was a sound when I prophesied – I heard ¹⁴  a rattling, and the bones came together, bone to bone. 37:8 As I watched, I saw ¹⁵  tendons on them, then muscles appeared, ¹⁶  and skin covered over them from above, but there was no breath ¹⁷  in them.

37:9 He said to me, “Prophesy to the breath, ¹⁸  – prophesy, son of man – and say to the breath: ‘This is what the sovereign Lord says: Come from the four winds, O breath, and breathe on these corpses so that they may live.’” 37:10 So I prophesied as I was commanded, and the breath came into them; they lived and stood on their feet, an extremely great army.

37:11 Then he said to me, “Son of man, these bones are all the house of Israel. Look, they are saying, ‘Our bones are dry, our hope has perished; we are cut off.’ 37:12 Therefore prophesy, and tell them, ‘This is what the sovereign Lord says: Look, I am about to open your graves and will raise you from your graves, my people. I will bring you to the land of Israel. 37:13 Then you will know that I am the Lord, when I open your graves and raise you from your graves, my people. 37:14 I will place my breath ¹⁹  in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord – I have spoken and I will act, declares the Lord.’”

Matius 22:29-32

22:29 Jesus ²⁰  answered them, “You are deceived, ²¹  because you don’t know the scriptures or the power of God. 22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ²²  in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ²³  22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ²⁴  He is not the God of the dead but of the living!” ²⁵ 

Yohanes 5:28-29

5:28 “Do not be amazed at this, because a time ²⁶  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ²⁷ 

Kisah Para Rasul 26:8

26:8 Why do you people ²⁸  think ²⁹  it is unbelievable ³⁰  that ³¹  God raises the dead?

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ³²  said to Paul, “You have permission ³³  to speak for yourself.” Then Paul held out his hand ³⁴  and began his defense: ³⁵ 

Kolose 1:1

Salutation

1:1 From Paul, ³⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ³⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 4:14-16

4:14 Our dear friend Luke the physician and Demas greet you. 4:15 Give my greetings to the brothers and sisters ³⁸  who are in Laodicea and to Nympha and the church that meets in her ³⁹  house. ⁴⁰  4:16 And after ⁴¹  you have read this letter, have it read ⁴²  to the church of Laodicea. In turn, read the letter from Laodicea ⁴³  as well.

Wahyu 20:13

20:13 The ⁴⁴  sea gave up the dead that were in it, and Death ⁴⁵  and Hades gave up the dead that were in them, and each one was judged according to his deeds.

[19:25]  ¹ tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.

[19:25]  ² tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).

[19:25]  ³ tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.

[19:26]  ⁴ tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27,” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear – he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.

[19:26]  ⁵ tn The Hebrew phrase is “and from my flesh.” This could mean “without my flesh,” i.e., separated from my flesh, or “from my flesh,” i.e., in or with my flesh. The former view is taken by those who think Job’s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job’s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job’s faith rises to an unparalleled level at this point.

[19:26]  ⁶ tn H. H. Rowley (Job [NCBC], 140) says, “The text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.” His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions; but in the next verse the plain word for seeing – with his eye – is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: “Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.” The difficulty is that Job expects to die – he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane’s, “did I but see God…were I to behold God”; or L. Waterman’s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (“Note on Job 19:23-27: Job’s Triumph of Faith,” JBL 69 [1950]: 379-80).

[37:1]  ⁷ tn Or “power.”

[37:1]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

[37:1]  ⁸ tn Heb “caused me to rest.”

[37:2]  ⁹ tn Heb “and he made me pass over them, around, around.”

[37:2]  ¹⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and is here translated as “I realized” because it results from Ezekiel’s recognition of the situation around him. In Hebrew, the exclamation is repeated in the following sentence.

[37:5]  ¹¹ tn Heb “I am about to bring a spirit.”

[37:6]  ¹² tn The exact physiological meaning of the term is uncertain. In addition to v. 8, the term occurs only in Gen 32:33; Job 10:11; 40:17; and Jer 48:4.

[37:6]  ¹³ tn Or “a spirit.”

[37:7]  ¹⁴ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[37:8]  ¹⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[37:8]  ¹⁶ tn Heb “came up.”

[37:8]  ¹⁷ tn Or “spirit.”

[37:9]  ¹⁸ tn Or “spirit,” and several times in this verse.

[37:14]  ¹⁹ tn Or “spirit.” This is likely an allusion to Gen 2 and God’s breath which creates life.

[22:29]  ²⁰ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ²¹ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[22:30]  ²² tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:30]  sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[22:31]  ²³ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[22:32]  ²⁴ sn A quotation from Exod 3:6.

[22:32]  ²⁵ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[5:28]  ²⁶ tn Grk “an hour.”

[5:29]  ²⁷ tn Or “a resurrection resulting in judgment.”

[26:8]  ²⁸ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ²⁹ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ³⁰ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ³¹ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:1]  ³² sn See the note on King Agrippa in 25:13.

[26:1]  ³³ tn Grk “It is permitted for you.”

[26:1]  ³⁴ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ³⁵ tn Or “and began to speak in his own defense.”

[1:1]  ³⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:15]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ³⁹ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ⁴⁰ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

[4:16]  ⁴¹ tn Grk “when.”

[4:16]  ⁴² tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁴³ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[20:13]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁴⁵ sn Here Death is personified (cf. 1 Cor 15:55).