Luke 8:54-55

8:54 But Jesus ¹  gently took her by the hand and said, ²  “Child, get up.” 8:55 Her ³  spirit returned, ⁴  and she got up immediately. Then ⁵  he told them to give her something to eat.

Luke 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁶  afterward ⁷  he went on through towns ⁸  and villages, preaching and proclaiming the good news ⁹  of the kingdom of God. ¹⁰  The ¹¹  twelve were with him,

Luke 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹²  in your midst.” ¹³ 

Job 14:12

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.

Job 14:14

14:14 If a man dies, will he live again? ¹⁶ 

All the days of my hard service ¹⁷  I will wait ¹⁸ 

until my release comes. ¹⁹ 

Psalms 33:9

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

he issued the decree, ²¹  and it stood firm.

Isaiah 26:19

26:19 ²² Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ²³ 

For you will grow like plants drenched with the morning dew, ²⁴ 

and the earth will bring forth its dead spirits. ²⁵ 

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 ²⁶  into you and you will live. 37:6 I will put tendons ²⁷  on you and muscles over you and will cover you with skin; I will put breath ²⁸  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 ²⁹  a rattling, and the bones came together, bone to bone. 37:8 As I watched, I saw ³⁰  tendons on them, then muscles appeared, ³¹  and skin covered over them from above, but there was no breath ³²  in them.

37:9 He said to me, “Prophesy to the breath, ³³  – 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.

John 5:21

5:21 For just as the Father raises the dead and gives them life, ³⁴  so also the Son gives life to whomever he wishes. ³⁵ 

John 5:25

5:25 I tell you the solemn truth, ³⁶  a time ³⁷  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 5:28-29

5:28 “Do not be amazed at this, because a time ³⁸  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ³⁹ 

John 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁴⁰  even if he dies,

John 11:43-44

11:43 When ⁴¹  he had said this, he shouted in a loud voice, ⁴²  “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ⁴³  and a cloth wrapped around his face. ⁴⁴  Jesus said to them, “Unwrap him ⁴⁵  and let him go.”

Acts 9:40-41

9:40 But Peter sent them all outside, ⁴⁶  knelt down, ⁴⁷  and prayed. Turning ⁴⁸  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁴⁹  9:41 He gave ⁵⁰  her his hand and helped her get up. Then he called ⁵¹  the saints and widows and presented her alive.

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ⁵²  He is our father ⁵³  in the presence of God whom he believed – the God who ⁵⁴  makes the dead alive and summons the things that do not yet exist as though they already do. ⁵⁵ 

Ephesians 5:12

5:12 For the things they do ⁵⁶  in secret are shameful even to mention.

[8:54]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ² tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁴ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:1]  ⁶ tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[8:1]  ⁷ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁸ tn Or “cities.”

[8:1]  ⁹ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ¹⁰ 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.

[8:1]  ¹¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:21]  ¹² tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ¹³ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[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).

[14:14]  ¹⁶ tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (“The Concept of the Future Life according to the Greek Translator of the Book of Job,” JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: “if a man dies and could live again…” (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated “would.” The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release – his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death.

[14:14]  ¹⁷ tn See Job 7:1.

[14:14]  ¹⁸ tn The verb אֲיַחֵל (’ayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope.

[14:14]  ¹⁹ tn The construction is the same as that found in the last verse: a temporal preposition עַד (’ad) followed by the infinitive construct followed by the subjective genitive “release/relief.” Due, in part, to the same verb (חָלַף, khalaf) having the meaning “sprout again” in v. 7, some take “renewal” as the meaning here (J. E. Hartley, Alden, NIV, ESV).

[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.”

[26:19]  ²² sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ²³ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ²⁴ 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]  ²⁵ 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).

[37:5]  ²⁶ tn Heb “I am about to bring a spirit.”

[37:6]  ²⁷ 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]  ²⁸ tn Or “a spirit.”

[37:7]  ²⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[37:8]  ³⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[37:8]  ³¹ tn Heb “came up.”

[37:8]  ³² tn Or “spirit.”

[37:9]  ³³ tn Or “spirit,” and several times in this verse.

[5:21]  ³⁴ tn Grk “and makes them live.”

[5:21]  ³⁵ tn Grk “the Son makes whomever he wants to live.”

[5:25]  ³⁶ tn Grk “Truly, truly, I say to you.”

[5:25]  ³⁷ tn Grk “an hour.”

[5:28]  ³⁸ tn Grk “an hour.”

[5:29]  ³⁹ tn Or “a resurrection resulting in judgment.”

[11:25]  ⁴⁰ tn That is, will come to life.

[11:43]  ⁴¹ tn Grk “And when.”

[11:43]  ⁴² sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).

[11:44]  ⁴³ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ⁴⁴ tn Grk “and his face tied around with cloth.”

[11:44]  ⁴⁵ tn Grk “Loose him.”

[9:40]  ⁴⁶ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁴⁷ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁴⁸ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁴⁹ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ⁵⁰ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁵¹ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[4:17]  ⁵² tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ⁵³ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ⁵⁴ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ⁵⁵ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[5:12]  ⁵⁶ tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (Jup’ autwn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style.