1 Korintus 15:20

15:20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

Yohanes 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?”

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ³ 

Roma 4:24-25

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. 4:25 He ⁴  was given over ⁵  because of our transgressions and was raised for the sake of ⁶  our justification. ⁷ 

Roma 8:11

8:11 Moreover if the Spirit of the one ⁸  who raised Jesus from the dead lives in you, the one who raised Christ ⁹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹⁰ 

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ¹¹  groan inwardly as we eagerly await our adoption, ¹²  the redemption of our bodies. ¹³ 

Roma 8:2

8:2 For the law of the life-giving Spirit ¹⁴  in Christ Jesus has set you ¹⁵  free from the law of sin and death.

Kolose 4:10-14

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ¹⁶  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ¹⁷  of Christ, ¹⁸  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ¹⁹  in all the will of God. 4:13 For I can testify that he has worked hard ²⁰  for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you.

Kolose 3:1-4

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ²¹  life) appears, then you too will be revealed in glory with him.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Kolose 4:14

4:14 Our dear friend Luke the physician and Demas greet you.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ²²  their humanity, ²³  so that through death he could destroy ²⁴  the one who holds the power of death (that is, the devil),

Ibrani 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 1:3

Futility Illustrated from Nature

1:3 What benefit ²⁵  do people ²⁶  get from all the effort

which ²⁷  they expend ²⁸  on earth? ²⁹ 

Wahyu 1:18

1:18 and the one who lives! I ³⁰  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ³¹ 

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

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

[23:8]  ³ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[4:25]  ⁴ tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:25]  ⁵ tn Or “handed over.”

[4:25]  sn The verb translated given over (παραδίδωμι, paradidwmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).

[4:25]  ⁶ tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.

[4:25]  ⁷ sn Many scholars regard Rom 4:25 to be 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.

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

[8:11]  ⁹ 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]  ¹⁰ 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.

[8:23]  ¹¹ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ¹² tn See the note on “adoption” in v. 15.

[8:23]  ¹³ tn Grk “body.”

[8:2]  ¹⁴ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁵ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[4:11]  ¹⁶ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ¹⁷ tn See the note on “fellow slave” in 1:7.

[4:12]  ¹⁸ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ¹⁹ tn Or “filled.”

[4:13]  ²⁰ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[3:4]  ²¹ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[2:14]  ²² tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ²³ tn Grk “the same.”

[2:14]  ²⁴ tn Or “break the power of,” “reduce to nothing.”

[1:3]  ²⁵ tn The term “profit” (יֹתְרוֹן, yotÿron) is used in Ecclesiastes to evaluate the ultimate benefit/effects of human activities, as is טוֹב (tov, “good, worthwhile”) as well (e.g., 2:1, 3). While some relative advantage/profit is recognized (e.g., light over darkness, and wisdom over folly), Qoheleth denies the ultimate advantage of all human endeavors (e.g., 2:11, 15).

[1:3]  ²⁶ tn Heb “the man.” The Hebrew term could be used here in a generic sense, referring to the typical man (hence, “a man”). However, it is more likely that the form is collective and that humankind in general is in view (note NIV “man”). Note the reference to “a generation” coming and going in the next verse, as well as v. 13, where the phrase “the sons of man” (= humankind) appears. In this case the singular pronominal suffix and singular verb later in v. 3 reflect grammatical agreement, not individuality.

[1:3]  ²⁷ tn The use of the relative pronoun שֶׁ (she, “which”) – rather than the more common אֲשֶׁר (’asher, “which”) – is a linguistic feature that is often used to try to date the Book of Ecclesiastes. Noting that שֶׁ is the dominant relative pronoun in Mishnaic Hebrew and that אֲשֶׁר does not appear as frequently (Jastrow 130 s.v. אֲשֶׁר), many scholars conclude that אֲשֶׁר is early and שֶׁ is late. They conclude that the use of שֶׁ in Ecclesiastes points to a late date for the book. However, as Samuel-Kings suggest, the שֶׁ versus אֲשֶׁר phenomena may simply be a dialectical issue: אֲשֶׁר is commonly used in the south, and שֶׁ in the north. The use of שֶׁ in Ecclesiastes may indicate that the book was written in a northern rather than a southern province, not that it is a late book. This is supported from related Akkadian terms which occur in texts from the same periods: אֲשֶׁר is related to asru (“place”) and שֶׁ is related to sa (“what”).

[1:3]  ²⁸ sn The Hebrew root עָמָל, (’amal, “toil”) is repeated here for emphasis: “What gain does anyone have in his toil with which he toils.” For all his efforts, man’s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term “toil” is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a “toilsome” task (Gen 3:17-19). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man’s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable (Isa 65:17-23).

[1:3]  ²⁹ tn Heb “under the sun.”

[1:3]  sn This rhetorical question expects a negative answer: “Man has no gain in all his toil.” Ecclesiastes often uses rhetorical questions in this manner (e.g., 2:2; 3:9; 6:8, 11, 12; see E. W. Bullinger, Figures of Speech, 949).

[1:18]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ³¹ 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.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).