Ayub 14:7-12
Konteks14:7 “But there is hope for 1 a tree: 2
If it is cut down, it will sprout again,
and its new shoots will not fail.
14:8 Although its roots may grow old 3 in the ground
and its stump begins to die 4 in the soil, 5
14:9 at the scent 6 of water it will flourish 7
and put forth 8 shoots like a new plant.
14:10 But man 9 dies and is powerless; 10
he expires – and where is he? 11
14:11 As 12 water disappears from the sea, 13
or a river drains away and dries up,
14:12 so man lies down and does not rise;
until the heavens are no more, 14
they 15 will not awake
nor arise from their sleep.
Yesaya 26:19
Konteks26:19 16 Your dead will come back to life;
your corpses will rise up.
Wake up and shout joyfully, you who live in the ground! 17
For you will grow like plants drenched with the morning dew, 18
and the earth will bring forth its dead spirits. 19
Yehezkiel 37:1-14
Konteks37:1 The hand 20 of the Lord was on me, and he brought me out by the Spirit of the Lord and placed 21 me in the midst of the valley, and it was full of bones. 37:2 He made me walk all around among them. 22 I realized 23 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 24 into you and you will live. 37:6 I will put tendons 25 on you and muscles over you and will cover you with skin; I will put breath 26 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 27 a rattling, and the bones came together, bone to bone. 37:8 As I watched, I saw 28 tendons on them, then muscles appeared, 29 and skin covered over them from above, but there was no breath 30 in them.
37:9 He said to me, “Prophesy to the breath, 31 – 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 32 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.’”
Lukas 7:12-16
Konteks7:12 As he approached the town gate, a man 33 who had died was being carried out, 34 the only son of his mother (who 35 was a widow 36 ), and a large crowd from the town 37 was with her. 7:13 When 38 the Lord saw her, he had compassion 39 for her and said to her, “Do not weep.” 40 7:14 Then 41 he came up 42 and touched 43 the bier, 44 and those who carried it stood still. He 45 said, “Young man, I say to you, get up!” 7:15 So 46 the dead man 47 sat up and began to speak, and Jesus 48 gave him back 49 to his mother. 7:16 Fear 50 seized them all, and they began to glorify 51 God, saying, “A great prophet 52 has appeared 53 among us!” and “God has come to help 54 his people!”
Lukas 7:1
Konteks7:1 After Jesus 55 had finished teaching all this to the people, 56 he entered Capernaum. 57
Kolose 1:1
Konteks1:1 From Paul, 58 an apostle of Christ Jesus by the will of God, and Timothy our brother,
[14:7] 1 tn The genitive after the construct is one of advantage – it is hope for the tree.
[14:7] 2 sn The figure now changes to a tree for the discussion of the finality of death. At least the tree will sprout again when it is cut down. Why, Job wonders, should what has been granted to the tree not also be granted to humans?
[14:8] 3 tn The Hiphil of זָקַן (zaqan, “to be old”) is here an internal causative, “to grow old.”
[14:8] 4 tn The Hiphil is here classified as an inchoative Hiphil (see GKC 145 §53.e), for the tree only begins to die. In other words, it appears to be dead, but actually is not completely dead.
[14:8] 5 tn The LXX translates “dust” [soil] with “rock,” probably in light of the earlier illustration of the tree growing in the rocks.
[14:8] sn Job is thinking here of a tree that dies or decays because of a drought rather than being uprooted, because the next verse will tell how it can revive with water.
[14:9] 6 tn The personification adds to the comparison with people – the tree is credited with the sense of smell to detect the water.
[14:9] 7 tn The sense of “flourish” for this verb is found in Ps 92:12,13[13,14], and Prov 14:11. It makes an appropriate parallel with “bring forth boughs” in the second half.
[14:9] 8 tn Heb “and will make.”
[14:10] 9 tn There are two words for “man” in this verse. The first (גֶּבֶר, gever) can indicate a “strong” or “mature man” or “mighty man,” the hero; and the second (אָדָם, ’adam) simply designates the person as mortal.
[14:10] 10 tn The word חָלַשׁ (khalash) in Aramaic and Syriac means “to be weak” (interestingly, the Syriac OT translated חָלַשׁ [khalash] with “fade away” here). The derived noun “the weak” would be in direct contrast to “the mighty man.” In the transitive sense the verb means “to weaken; to defeat” (Exod 17:13); here it may have the sense of “be lifeless, unconscious, inanimate” (cf. E. Dhorme, Job, 199). Many commentators emend the text to יַחֲלֹף (yakhalof, “passes on; passes away”). A. Guillaume tries to argue that the form is a variant of the other, the letters שׁ (shin) and פ (pe) being interchangeable (“The Use of halas in Exod 17:13, Isa 14:12, and Job 14:10,” JTS 14 [1963]: 91-92). G. R. Driver connected it to Arabic halasa, “carry off suddenly” (“The Resurrection of Marine and Terrestrial Creatures,” JSS 7 [1962]: 12-22). But the basic idea of “be weak, powerless” is satisfactory in the text. H. H. Rowley (Job [NCBC], 105) says, “Where words are so carefully chosen, it is gratuitous to substitute less expressive words as some editors do.”
[14:10] 11 tn This break to a question adds a startling touch to the whole verse. The obvious meaning is that he is gone. The LXX weakens it: “and is no more.”
[14:11] 12 tn The comparative clause may be signaled simply by the context, especially when facts of a moral nature are compared with the physical world (see GKC 499 §161.a).
[14:11] 13 tn The Hebrew word יָם (yam) can mean “sea” or “lake.”
[14:12] 14 tc The Hebrew construction is “until not,” which is unusual if not impossible; it is found in only one other type of context. In its six other occurrences (Num 21:35; Deut 3:3; Josh 8:22; 10:33; 11:8; 2 Kgs 10:11) the context refers to the absence of survivors. Aquila, Symmachus, Theodotion, Syriac, and Vulgate all have “till the heavens wear out.” Most would emend the text just slightly from עַד־בִּלְתִּי (’ad-bilti, “are no more”) to עַד בְּלוֹת (’ad bÿlot, “until the wearing out of,” see Ps 102:26 [27]; Isa 51:6). Gray rejects emendation here, finding the unusual form of the MT in its favor. Orlinsky (p. 57) finds a cognate Arabic word meaning “will not awake” and translates it “so long as the heavens are not rent asunder” (H. M. Orlinsky, “The Hebrew and Greek Texts of Job 14:12,” JQR 28 [1937/38]: 57-68). He then deletes the last line of the verse as a later gloss.
[14:12] 15 tn The verb is plural because the subject, אִישׁ (’ish), is viewed as a collective: “mankind.” The verb means “to wake up; to awake”; another root, קוּץ (quts, “to split open”) cognate to Arabic qada and Akkadian kasu, was put forward by H. M. Orlinsky (“The Hebrew and Greek Texts of Job 14:12,” JQR 28 [1937-38]: 57-68) and G. R. Driver (“Problems in the Hebrew Text of Job,” VTSup 3 [1955]: 72-93).
[26:19] 16 sn At this point the Lord (or prophet) gives the people an encouraging oracle.
[26:19] 17 tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).
[26:19] 18 tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.
[26:19] 19 sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).
[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] 21 tn Heb “caused me to rest.”
[37:2] 22 tn Heb “and he made me pass over them, around, around.”
[37:2] 23 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] 24 tn Heb “I am about to bring a spirit.”
[37:6] 25 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.
[37:7] 27 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[37:8] 28 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[37:9] 31 tn Or “spirit,” and several times in this verse.
[37:14] 32 tn Or “spirit.” This is likely an allusion to Gen 2 and God’s breath which creates life.
[7:12] 33 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[7:12] 34 tn That is, carried out for burial. This was a funeral procession.
[7:12] 35 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
[7:12] 36 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
[7:13] 38 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.
[7:13] 39 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
[7:13] 40 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 42 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[7:14] 43 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
[7:14] 44 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
[7:14] 45 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 46 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 47 tn Or “the deceased.”
[7:15] 48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 49 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 50 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
[7:16] 51 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 52 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
[7:16] 54 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
[7:1] 55 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 56 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 57 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[7:1] map For location see Map1 D2; Map2 C3; Map3 B2.
[1:1] 58 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
