Luke 20:38

20:38 Now he is not God of the dead, but of the living, ¹  for all live before him.” ² 

Luke 16:30

16:30 Then ³  the rich man ⁴  said, ‘No, father Abraham, but if someone from the dead ⁵  goes to them, they will repent.’

Luke 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁶  would suffer ⁷  and would rise from the dead on the third day,

Luke 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ⁸  the tetrarch ⁹  heard about everything that was happening, and he was thoroughly perplexed, ¹⁰  because some people were saying that John ¹¹  had been raised from the dead,

Luke 16:31

16:31 He ¹²  replied to him, ‘If they do not respond to ¹³  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁴ 

Luke 20:35

20:35 But those who are regarded as worthy to share in ¹⁵  that age and in the resurrection from the dead neither marry nor are given in marriage. ¹⁶ 

Luke 24:5

24:5 The ¹⁷  women ¹⁸  were terribly frightened ¹⁹  and bowed ²⁰  their faces to the ground, but the men said to them, “Why do you look for the living ²¹  among the dead?

[20:38]  ¹ 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.

[20:38]  ² tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[16:30]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁴ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁵ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[24:46]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁶ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[9:7]  ⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ⁸ sn See the note on tetrarch in 3:1.

[9:7]  ⁹ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ¹⁰ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[16:31]  ⁹ tn Here δέ (de) has not been translated.

[16:31]  ¹⁰ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹¹ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[20:35]  ¹¹ tn Grk “to attain to.”

[20:35]  ¹² sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[24:5]  ¹³ tn Here δέ (de) has not been translated.

[24:5]  ¹⁴ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ¹⁵ tn Or “They were extremely afraid.”

[24:5]  ¹⁶ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ¹⁷ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.