1 Corinthians 15:20
Context15:20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.
John 11:25-26
Context11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live 1 even if he dies, 11:26 and the one who lives and believes in me will never die. 2 Do you believe this?”
Acts 23:8
Context23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) 3
Romans 4:24-25
Context4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. 4:25 He 4 was given over 5 because of our transgressions and was raised for the sake of 6 our justification. 7
Romans 8:11
Context8:11 Moreover if the Spirit of the one 8 who raised Jesus from the dead lives in you, the one who raised Christ 9 from the dead will also make your mortal bodies alive through his Spirit who lives in you. 10
Romans 8:23
Context8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, 11 groan inwardly as we eagerly await our adoption, 12 the redemption of our bodies. 13
Romans 8:2
Context8:2 For the law of the life-giving Spirit 14 in Christ Jesus has set you 15 free from the law of sin and death.
Colossians 4:10-14
Context4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, 16 these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave 17 of Christ, 18 greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured 19 in all the will of God. 4:13 For I can testify that he has worked hard 20 for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you.
Colossians 3:1-4
Context3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your 21 life) appears, then you too will be revealed in glory with him.
Colossians 3:1
Context3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
Colossians 4:14
Context4:14 Our dear friend Luke the physician and Demas greet you.
Colossians 4:2
Context4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
Colossians 4:8
Context4:8 I sent him to you for this very purpose, that you may know how we are doing 22 and that he may encourage your hearts.
Hebrews 2:14
Context2:14 Therefore, since the children share in flesh and blood, he likewise shared in 23 their humanity, 24 so that through death he could destroy 25 the one who holds the power of death (that is, the devil),
Hebrews 13:20
Context13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,
Hebrews 13:1
Context13:1 Brotherly love must continue.
Hebrews 1:3
Context1:3 The Son is 26 the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, 27 and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. 28
Revelation 1:18
Context1:18 and the one who lives! I 29 was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! 30
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[11:25] 1 tn That is, will come to life.
[11:26] 2 tn Grk “will never die forever.”
[23:8] 3 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).
[4:25] 4 tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:25] 6 tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.
[4:25] 7 sn Many scholars regard Rom 4:25 to be 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.
[8:11] 8 sn The one who raised Jesus from the dead refers to God (also in the following clause).
[8:11] 9 tc Several
[8:11] 10 tc Most
[8:23] 11 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.
[8:23] 12 tn See the note on “adoption” in v. 15.
[8:2] 14 tn Grk “for the law of the Spirit of life.”
[8:2] 15 tc Most
[4:11] 16 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.
[4:12] 17 tn See the note on “fellow slave” in 1:7.
[4:12] 18 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì46 D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA27 has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.
[4:13] 20 tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.
[3:4] 21 tc Certain
[4:8] 22 tn Grk “the things concerning us.”
[2:14] 23 tn Or “partook of” (this is a different word than the one in v. 14a).
[2:14] 25 tn Or “break the power of,” “reduce to nothing.”
[1:3] 26 tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.
[1:3] 27 tn Grk “by the word of his power.”
[1:3] 28 sn An allusion to Ps 110:1, quoted often in Hebrews.
[1:18] 29 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 30 tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”