John 5:21

5:21 For just as the Father raises the dead and gives them life, ¹  so also the Son gives life to whomever he wishes. ² 

John 5:28

5:28 “Do not be amazed at this, because a time ³  is coming when all who are in the tombs will hear his voice

Luke 9:60

9:60 But Jesus ⁴  said to him, “Let the dead bury their own dead, ⁵  but as for you, go and proclaim the kingdom of God.” ⁶ 

Luke 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ⁷  So ⁸  they began to celebrate.

Luke 15:32

15:32 It was appropriate ⁹  to celebrate and be glad, for your brother ¹⁰  was dead, and is alive; he was lost and is found.’” ¹¹ 

Romans 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ¹² 

Ephesians 2:1

New Life Individually

2:1 And although you were ¹³  dead ¹⁴  in your transgressions and sins,

Ephesians 2:5

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹⁵  –

Ephesians 5:14

5:14 For everything made evident is light, and for this reason it says: ¹⁶ 

“Awake, ¹⁷  O sleeper! ¹⁸ 

Rise from the dead,

and Christ will shine on you!” ¹⁹ 

Colossians 2:13

2:13 And even though you were dead in your ²⁰  transgressions and in the uncircumcision of your flesh, he nevertheless ²¹  made you alive with him, having forgiven all your transgressions.

Revelation 3:1

To the Church in Sardis

3:1 “To ²²  the angel of the church in Sardis write the following: ²³ 

“This is the solemn pronouncement of ²⁴  the one who holds ²⁵  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ²⁶  that you are alive, but ²⁷  in reality ²⁸  you are dead.

[5:21]  ¹ tn Grk “and makes them live.”

[5:21]  ² tn Grk “the Son makes whomever he wants to live.”

[5:28]  ³ tn Grk “an hour.”

[9:60]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁵ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[15:24]  ⁷ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:32]  ⁹ tn Or “necessary.”

[15:32]  ¹⁰ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ¹¹ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[6:4]  ¹² tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[2:1]  ¹³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:5]  ¹⁵ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[5:14]  ¹⁶ sn The following 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.

[5:14]  ¹⁷ tn Grk “Rise up.”

[5:14]  ¹⁸ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

[5:14]  ¹⁹ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[2:13]  ²⁰ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ²¹ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[3:1]  ²² tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ²³ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ²⁴ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  ²⁵ tn Grk “who has” (cf. 1:16).

[3:1]  ²⁶ tn Grk “a name.”

[3:1]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ²⁸ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.