John 11:25-26

11:25 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?”

John 5:21

5:21 For just as the Father raises the dead and gives them life, ³  so also the Son gives life to whomever he wishes. ⁴ 

John 5:25

5:25 I tell you the solemn truth, ⁵  a time ⁶  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

John 10:30

10:30 The Father and I ⁷  are one.” ⁸ 

Genesis 1:3

1:3 God said, ⁹  “Let there be ¹⁰  light.” ¹¹  And there was light!

Genesis 1:1

The Creation of the World

1:1 In the beginning ¹²  God ¹³  created ¹⁴  the heavens and the earth. ¹⁵ 

Genesis 2:6

2:6 Springs ¹⁶  would well up ¹⁷  from the earth and water ¹⁸  the whole surface of the ground. ¹⁹ 

Psalms 33:9

33:9 For he spoke, and it ²⁰  came into existence,

he issued the decree, ²¹  and it stood firm.

Ezekiel 37:3-10

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 ²²  into you and you will live. 37:6 I will put tendons ²³  on you and muscles over you and will cover you with skin; I will put breath ²⁴  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 ²⁵  a rattling, and the bones came together, bone to bone. 37:8 As I watched, I saw ²⁶  tendons on them, then muscles appeared, ²⁷  and skin covered over them from above, but there was no breath ²⁸  in them.

37:9 He said to me, “Prophesy to the breath, ²⁹  – 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.

Hosea 13:14

The Lord Will Not Relent from the Threatened Judgment

13:14 Will I deliver them from the power of Sheol? No, I will not! ³⁰ 

Will I redeem them from death? No, I will not!

O Death, bring on your plagues! ³¹ 

O Sheol, bring on your destruction! ³² 

My eyes will not show any compassion! ³³ 

Acts 20:9-12

20:9 A young man named Eutychus, who was sitting in the window, ³⁴  was sinking ³⁵  into a deep sleep while Paul continued to speak ³⁶  for a long time. Fast asleep, ³⁷  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ³⁸  threw himself ³⁹  on the young man, ⁴⁰  put his arms around him, ⁴¹  and said, “Do not be distressed, for he is still alive!” ⁴²  20:11 Then Paul ⁴³  went back upstairs, ⁴⁴  and after he had broken bread and eaten, he talked with them ⁴⁵  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ⁴⁶  comforted.

Philippians 3:21

3:21 who will transform these humble bodies of ours ⁴⁷  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Revelation 1:18

1:18 and the one who lives! I ⁴⁸  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ⁴⁹ 

[11:25]  ¹ tn That is, will come to life.

[11:26]  ² tn Grk “will never die forever.”

[5:21]  ³ tn Grk “and makes them live.”

[5:21]  ⁴ tn Grk “the Son makes whomever he wants to live.”

[5:25]  ⁵ tn Grk “Truly, truly, I say to you.”

[5:25]  ⁶ tn Grk “an hour.”

[10:30]  ⁷ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁸ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[1:3]  ⁹ tn The prefixed verb form with the vav (ו) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1-3, 1 Cor 8:6, and Col 1:16.

[1:3]  ¹⁰ tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (yÿhi) and וַיְהִי (vayÿhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.

[1:3]  ¹¹ sn Light. The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.

[1:1]  ¹² tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  ¹³ sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ¹⁴ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ¹⁵ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[2:6]  ¹⁶ tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.

[2:6]  ¹⁷ tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.

[2:6]  ¹⁸ tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.

[2:6]  ¹⁹ tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”

[33:9]  ²⁰ tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).

[33:9]  ²¹ tn Heb “he commanded.”

[37:5]  ²² tn Heb “I am about to bring a spirit.”

[37:6]  ²³ 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]  ²⁴ tn Or “a spirit.”

[37:7]  ²⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[37:8]  ²⁶ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[37:8]  ²⁷ tn Heb “came up.”

[37:8]  ²⁸ tn Or “spirit.”

[37:9]  ²⁹ tn Or “spirit,” and several times in this verse.

[13:14]  ³⁰ tn The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection (cf. KJV, ASV, NIV). However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea’s message is the imminent judgment in 723-722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: “I will not rescue them!” (cf. NAB, NASB, NCV, NRSV, TEV, CEV, NLT). The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.

[13:14]  ³¹ tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ³² tn Heb “Where, O Sheol, is your destruction?” (NRSV similar).

[13:14]  ³³ tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).

[20:9]  ³⁴ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ³⁵ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ³⁶ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ³⁷ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ³⁸ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ³⁹ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁴⁰ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁴¹ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁴² tn Grk “for his life is in him” (an idiom).

[20:11]  ⁴³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁴⁴ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁴⁵ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ⁴⁶ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[3:21]  ⁴⁷ tn Grk “transform the body of our humility.”

[1:18]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁴⁹ 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.”