Yohanes 5:19

5:19 So Jesus answered them, ¹  “I tell you the solemn truth, ²  the Son can do nothing on his own initiative, ³  but only what he sees the Father doing. For whatever the Father ⁴  does, the Son does likewise. ⁵ 

Yohanes 10:17-18

10:17 This is why the Father loves me ⁶  – because I lay down my life, ⁷  so that I may take it back again. 10:18 No one takes it away from me, but I lay it down ⁸  of my own free will. ⁹  I have the authority ¹⁰  to lay it down, and I have the authority ¹¹  to take it back again. This commandment ¹²  I received from my Father.”

Yohanes 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ¹³  even if he dies,

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹⁴  Jesus ¹⁵  began to teach them that the Son of Man must suffer ¹⁶  many things and be rejected by the elders, chief priests, and experts in the law, ¹⁷  and be killed, and after three days rise again.

Kisah Para Rasul 2:24

2:24 But God raised him up, ¹⁸  having released ¹⁹  him from the pains ²⁰  of death, because it was not possible for him to be held in its power. ²¹ 

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ²² 

Kisah Para Rasul 3:15

3:15 You killed ²³  the Originator ²⁴  of life, whom God raised ²⁵  from the dead. To this fact we are witnesses! ²⁶ 

Kisah Para Rasul 3:26

3:26 God raised up ²⁷  his servant and sent him first to you, to bless you by turning ²⁸  each one of you from your iniquities.” ²⁹ 

Roma 4:24

4:24 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.

Roma 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. ³⁰ 

Roma 8:11

8:11 Moreover if the Spirit of the one ³¹  who raised Jesus from the dead lives in you, the one who raised Christ ³²  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ³³ 

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³⁴ 

Kolose 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ³⁶  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ³⁷  in the saints’ ³⁸  inheritance in the light.

Kolose 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ³⁹  faith in the power ⁴⁰  of God who raised him from the dead.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ⁴¹  and for those in Laodicea, and for those who have not met me face to face. ⁴² 

Pengkhotbah 3:18

3:18 I also thought to myself, “It is ⁴³  for the sake of people, ⁴⁴ 

so God can clearly ⁴⁵  show ⁴⁶  them that they are like animals.

[5:19]  ¹ tn Grk “answered and said to them.”

[5:19]  ² tn Grk “Truly, truly, I say to you.”

[5:19]  ³ tn Grk “nothing from himself.”

[5:19]  ⁴ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ⁵ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[10:17]  ⁶ tn Grk “Because of this the Father loves me.”

[10:17]  ⁷ tn Or “die willingly.”

[10:18]  ⁸ tn Or “give it up.”

[10:18]  ⁹ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ¹⁰ tn Or “I have the right.”

[10:18]  ¹¹ tn Or “I have the right.”

[10:18]  ¹² tn Or “order.”

[11:25]  ¹³ tn That is, will come to life.

[8:31]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ¹⁶ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ¹⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:24]  ¹⁸ tn Grk “Whom God raised up.”

[2:24]  ¹⁹ tn Or “having freed.”

[2:24]  ²⁰ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ²¹ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:32]  ²² tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[3:15]  ²³ tn Or “You put to death.”

[3:15]  ²⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ²⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:26]  ²⁷ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²⁸ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²⁹ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[6:4]  ³⁰ 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).

[8:11]  ³¹ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ³² tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ³³ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:1]  ³⁴ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:3]  ³⁵ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ³⁶ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:12]  ³⁷ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ³⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:12]  ³⁹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ⁴⁰ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:1]  ⁴¹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁴² tn Grk “as many as have not seen my face in the flesh.”

[3:18]  ⁴³ tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ⁴⁴ tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (’al-divrat bÿne ha’adam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted.

[3:18]  ⁴⁵ tn The meaning of לְבָרָם (lÿvaram, preposition + Qal infinitive construct from בָּרַר, barar, + 3rd person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.”

[3:18]  ⁴⁶ tn The two infinitives לְבָרָם (lÿvaram, “to make it clear to them”) and וְלִרְאוֹת (vÿlir’ot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”