Kisah Para Rasul 23:6-8

23:6 Then when Paul noticed ¹  that part of them were Sadducees ²  and the others Pharisees, ³  he shouted out in the council, ⁴  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ⁵  of the dead!” 23:7 When he said this, ⁶  an argument ⁷  began ⁸  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁹ 

Ayub 19:25-26

19:25 As for me, I know that my Redeemer ¹⁰  lives,

and that as the last ¹¹ 

he will stand upon the earth. ¹² 

19:26 And after my skin has been destroyed, ¹³ 

yet in my flesh ¹⁴  I will see God, ¹⁵ 

Daniel 12:2

12:2 Many of those who sleep

in the dusty ground will awake –

some to everlasting life,

and others to shame and everlasting abhorrence. ¹⁶ 

Matius 22:31-32

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ¹⁷  22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ¹⁸  He is not the God of the dead but of the living!” ¹⁹ 

Yohanes 5:28-29

5:28 “Do not be amazed at this, because a time ²⁰  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. ²¹ 

Yohanes 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ²²  there was a Jewish feast, ²³  and Jesus went up to Jerusalem. ²⁴ 

Kolose 1:12-27

1:12 giving thanks to the Father who has qualified you to share ²⁵  in the saints’ ²⁶  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁷  1:14 in whom we have redemption, ²⁸  the forgiveness of sins.

The Supremacy of Christ

1:15 ²⁹ He is the image of the invisible God, the firstborn ³⁰  over all creation, ³¹ 

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³²  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ³³  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ³⁴  from among the dead, so that he himself may become first in all things. ³⁵ 

1:19 For God ³⁶  was pleased to have all his ³⁷  fullness dwell ³⁸  in the Son ³⁹ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁴⁰  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴¹  minds ⁴²  as expressed through ⁴³  your evil deeds, 1:22 but now he has reconciled you ⁴⁴  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ⁴⁵  without shifting ⁴⁶  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ⁴⁷  from God – given to me for you – in order to complete ⁴⁸  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ⁴⁹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Filipi 3:21

3:21 who will transform these humble bodies of ours ⁵⁰  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁵¹  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Filipi 4:14-16

4:14 Nevertheless, you did well to share with me in my trouble.

4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 4:16 For even in Thessalonica ⁵²  on more than one occasion ⁵³  you sent something for my need.

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ⁵⁴  in the first resurrection. The second death has no power over them, ⁵⁵  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 20:12-13

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁵⁶  books were opened, and another book was opened – the book of life. ⁵⁷  So ⁵⁸  the dead were judged by what was written in the books, according to their deeds. ⁵⁹  20:13 The ⁶⁰  sea gave up the dead that were in it, and Death ⁶¹  and Hades gave up the dead that were in them, and each one was judged according to his deeds.

[23:6]  ¹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ² sn See the note on Sadducees in 4:1.

[23:6]  ³ sn See the note on Pharisee in 5:34.

[23:6]  ⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ⁵ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ⁶ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ⁷ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ⁸ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ⁹ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[19:25]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[12:2]  ¹⁶ sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.

[22:31]  ¹⁷ 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]  ¹⁸ sn A quotation from Exod 3:6.

[22:32]  ¹⁹ 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]  ²⁰ tn Grk “an hour.”

[5:29]  ²¹ tn Or “a resurrection resulting in judgment.”

[5:1]  ²² sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ²³ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.

[5:1]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²⁵ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ²⁷ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ²⁸ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ²⁹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ³⁰ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ³¹ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:16]  ³² tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ³³ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ³⁴ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ³⁵ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ³⁶ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ³⁷ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ³⁸ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ³⁹ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ⁴⁰ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ⁴¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁴² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁴³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ⁴⁴ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:23]  ⁴⁵ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁴⁶ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ⁴⁷ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁴⁸ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ⁴⁹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[3:21]  ⁵⁰ tn Grk “transform the body of our humility.”

[3:1]  ⁵¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:16]  ⁵² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[4:16]  ⁵³ tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

[20:6]  ⁵⁴ tn Grk “who has a share.”

[20:6]  ⁵⁵ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[20:12]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁵⁷ tn Grk “another book was opened, which is of life.”

[20:12]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁵⁹ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁶¹ sn Here Death is personified (cf. 1 Cor 15:55).