Matius 8:22

8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” ¹ 

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²  So ³  they began to celebrate.

Lukas 15:32

15:32 It was appropriate ⁴  to celebrate and be glad, for your brother ⁵  was dead, and is alive; he was lost and is found.’” ⁶ 

Lukas 15:2

15:2 But ⁷  the Pharisees ⁸  and the experts in the law ⁹  were complaining, ¹⁰  “This man welcomes ¹¹  sinners and eats with them.”

Kolose 1:14-15

1:14 in whom we have redemption, ¹²  the forgiveness of sins.

The Supremacy of Christ

1:15 ¹³ He is the image of the invisible God, the firstborn ¹⁴  over all creation, ¹⁵ 

Efesus 2:1

New Life Individually

2:1 And although you were ¹⁶  dead ¹⁷  in your transgressions and sins,

Efesus 2:5

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹⁸  –

Efesus 5:14

5:14 For everything made evident is light, and for this reason it says: ¹⁹ 

“Awake, ²⁰  O sleeper! ²¹ 

Rise from the dead,

and Christ will shine on you!” ²² 

Kolose 2:13

2:13 And even though you were dead in your ²³  transgressions and in the uncircumcision of your flesh, he nevertheless ²⁴  made you alive with him, having forgiven all your transgressions.

Wahyu 3:1

To the Church in Sardis

3:1 “To ²⁵  the angel of the church in Sardis write the following: ²⁶ 

“This is the solemn pronouncement of ²⁷  the one who holds ²⁸  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ²⁹  that you are alive, but ³⁰  in reality ³¹  you are dead.

[8:22]  ¹ 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 follow Jesus.

[15:24]  ² sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ³ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:32]  ⁴ tn Or “necessary.”

[15:32]  ⁵ 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]  ⁶ 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.

[15:2]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁸ sn See the note on Pharisees in 5:17.

[15:2]  ⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ¹⁰ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ¹¹ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[1:14]  ¹² tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ¹³ sn This 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.

[1:15]  ¹⁴ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ¹⁵ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[2:1]  ¹⁶ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “Rise up.”

[5:14]  ²¹ 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]  ²² sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[2:13]  ²³ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ²⁴ 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]  ²⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ²⁶ 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]  ²⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:1]  ²⁸ tn Grk “who has” (cf. 1:16).

[3:1]  ²⁹ tn Grk “a name.”

[3:1]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ³¹ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.