Resurrection 1
Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
—John 5:25
23.93 ζάωb; ἀναζάωa; ἀνίσταμαιd (and 2nd aorist active); ἀνάστασιςa, εως f; ἐξανάστασις, εως f; ἔγερσις, εως f: to come back to life after having once died—‘to come back to life, to live again, to be resurrected, resurrection.’
ζάωb: Χριστὸς ἀπέθανεν καὶ ἔζησεν ‘Christ died and rose to life again’ Ro 14.9.
ἀναζάωa: Χριστὸς καὶ ἀπέθανεν καὶ ἀνέστη καὶ ἀνέζησεν ‘Christ also died, rose, and lives again’ Ro 14.9 (apparatus). In Lk 15.24, ὅτι οὗτος ὁ υἱός μου νεκρὸς ἦν καὶ ἀνέζησεν ‘because this son of mine was dead and he has come back to life,’ the figurative hyperbole may reflect the practice of referring to a person as dead and then coming back to life if he has been completely separated for a time from all family relations, but then has later been discovered alive and well. It is possible, of course, that in Lk 15.24 the expression is an idiom, but it is more likely to be simply a figurative usage.
ἀνίσταμαιd: προφήτης τις τῶν ἀρχαίων ἀνέστη ‘one of the prophets of long ago came back to life’ Lk 9.8.
ἀνάστασιςa: Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν ‘the Sadducees say that there is no resurrection’ Mt 22.23. One may also translate ‘there is no resurrection’ as ‘people will not live again.’
ἐξανάστασις: εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν ‘if in some way I might attain to the resurrection from among the dead’ Php 3.11. The phrase ‘the resurrection from among the dead’ may be rendered as ‘to live again’ or ‘to live again after having died.’
ἔγερσις: μετὰ τὴν ἔγερσιν αὐτοῦ ‘after his resurrection’ or ‘after he rose from death’ Mt 27.53.
In a number of languages there is a difficulty involved in formulating some expression for ‘resurrection’ or ‘living again,’ since such a phrase may refer to what is technically known as metempsychosis, that is to say, the rebirth of the soul in another existence, a belief which is widely held in a number of areas of south Asia. This problem may be avoided in some languages by speaking of ‘his body will live again’ or ‘his body will come back to life’ or ‘he will be the same person when he lives again.’
23.94 ἐγείρωe; ἐξεγείρωa; ἀνίστημιb: to cause someone to live again after having once died—‘to raise to life, to make live again.’ ἐγείρωe : οὐκ ἔστιν ὧδε, ἠγέρθη ‘he is not here; he has been raised’ Mt 28.6. In some languages it may be important to indicate in Mt 28.6 who is the agent, and one may therefore translate ‘he is not here; God has caused him to live again.’
ἐξεγείρωa: ὁ δὲ θεὸς καὶ τὸν κύριον ἤγειρεν καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ ‘God raised up the Lord and will raise us up through his power’ or ‘God caused the Lord to live again and he will cause us to live through his power’ 1 Cor 6.14.ἀνίστημιb : ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ ἐσχάτῃ ἡμέρᾳ ‘but that I should raise them to life on the last day’ Jn 6.39.
23.95 συνεγείρω; συζωοποιέω: to cause to live again together with others—‘to raise to life together with.’
συνεγείρω: εἰ οὖν συνηγέρθητε τῷ Χριστῷ ‘since you have been raised to life with Christ’ Col 3.1.
συζωοποιέω: συνεζωοποίησεν τῷ Χριστῷ ‘he brought to life with Christ’ or ‘he caused to live again together with Christ’ Eph 2.5.
There are serious semantic difficulties involved in a literal translation of συνεγείρω or συζωοποιέω, for a literal rendering could either be interpreted as ‘to be raised to life at the same time with’ or ‘to be raised to life in the same way as,’ but the reference in Col 3.1 and Eph 2.5 is to a spiritual existence more than to a literal resurrection of the body. This means that both συνεγείρω and συζωοποιέω must be understood as highly figurative. Hence, in Col 3.1 it may be necessary to translate εἰ οὖν συνηγέρθητε τῷ Χριστῷ as ‘since you have been raised to life, so to speak, with Christ’ or ‘since, as it were, you have been raised to life with Christ.’ In this way one may point to the fact of a figurative element involved.
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The Resurrection of Christ
Many people, especially at Easter time, describe the resurrection as the evidence that there is life after death. This is not true at all, of course, since many passages teach that no one ceases to exist. Does the resurrection provide life with God after death, then? No, not really, since spiritual death is our problem, and Christ’s bearing of the penalty of sin satisfied God’s demands and made it possible for Him to give life only to those in Christ.
A startling statement will help us see the importance of the resurrection: Jesus actually died twice. He was first forsaken by the Father during His time on the cross. This is described in Ps. 22:1–21, especially v. 1, the cry of dereliction He quoted on the cross: “My God, my God, why have you forsaken me?” (Mt. 27:46, NIV). This separation from the Father was spiritual death, experienced for others as He was “made” sin (2 Cor. 5:21). It is significant that Jesus addressed the plea not to His Father, but simply to God. The father/son relation had been broken for a few hours as sin was being dealt with. But Lk. 23:46 records that just before His death, in what must have been the seventh utterance from the cross, He once again addressed God as His Father: “Father, into your hands I commit my spirit” (Lk. 23:46, NIV). The union, which had existed until a few hours earlier, then had been broken, was restored. In fact, the first cry was “Father, forgive them.” Yet before He expired, He revealed that the transaction had been completed, as He cried, “It is finished” (Jn. 19:30). We should note then, that utterances addressed to the Father surround one addressed only to God. Furthermore, the purpose of His dying was completed before He died physically. That period of forsaking, involving spiritual death, was what actually paid for sins.
What then was the purpose of His physical death and of His subsequent resurrection? For every human being physical death comes as a result of being under the curse of the fall. The decay and final failing of the body is a vivid demonstration of something that we cannot see but all possess—spiritual death. Only a few individuals in history have escaped the sequence—Enoch and Elijah—who both went directly to God, avoiding bodily death. Jesus’ body died partly as a result of His spiritual death and partly as a demonstration of it. We know from His physical death that He was, even for a short time, made like us and subject to the curse of returning to dust, placed on everyone since the fall. Of course, the immediate cause was the physical mistreatment He received. But the ultimate cause was His coming under the judgment of God on sinners.
In speaking of the resurrection we should stress that Jesus’ body was brought from the grave, Jesus as a person never ceased to exist. Where He was for three days, the Bible doesn’t say. But His bodily resurrection reunited His nonmaterial nature with His body, thus setting the pattern for all who follow the same sequence, with Him as the firstborn (Col. 1:18). So we should stress, at Easter and all other times, that Jesus’ resurrection made it possible for those who know God to enjoy meaningful life after the grave, with the whole person put back together—body, soul, spirit, heart, mind, and all. In God’s sight, the individual is incomplete without his body. And even though the body that believers receive at their resurrection will be different (the issue that perplexed the Corinthians and that is addressed in 1 Cor. 15), it will somehow be like the body they had earlier, retaining personal identity. Jesus possessed this kind of body after His resurrection, so that His friends were able to recognize Him.
The bodily resurrection of Jesus was a demonstration that the Father approved the cross-work of the Son. Romans 4:25 indicates that He was “raised on account of our justification,” i.e. because justification had been accomplished (not brought out in most translations). Without the bodily resurrection we would never know if the basic problem of sin and spiritual death had been solved. All that was needed for justification had already been accomplished, so the Father raised the Son as a visible proof that the sin question had been settled.
There are other significant spiritual issues connected with the resurrection. Among other things, it is fulfillment of many Old Testament prophecies, a demonstration of the power of God, and the prerequisite for Jesus’ occupying the throne of David over Israel in the kingdom.
Events surrounding the resurrection are treated in books that deal with the life of Christ. The reader should consult such works in ch. 22, Annotated Bibliography, for details concerning the sequence of events and proofs for the resurrection.
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27:37 What Was the Crime?
See comment on john 19:19.
27:46 Why Have You Forsaken Me?
See comment on psalm 22:1; mark 15:34.
27:53 What Resurrection Happened at the Cross?
First, what does it mean that many holy people were raised to life? Is this a resurrection or simply the appearance of ghosts of some type? Second, why did they wait until after the resurrection to enter “the holy city” (Jerusalem)? Finally, what does this event mean? It sounds like a fantastic detail, a legend which has slipped into the text.
Matthew’s version of the crucifixion has a far more triumphant ending than that in Mark. After underlining that Jesus was crucified as the king of the Jews and fulfilled Scripture in his death (so it was part of God’s plan), Matthew includes four unique incidents after Jesus’ death: (1) the earthquake, (2) the resurrection of the holy people, (3) the setting of the guard at the tomb and (4) the second earthquake before the women arrive at the tomb.
Earthquakes, of course, are relatively well known in Palestine (compare Amos 1:1). The Jordan Valley itself is the result of earthquake activity, and the country has fault lines not unlike those around San Francisco, another earthquake-prone locality. Earthquakes were also part of Jewish belief about the end times (Zech 14:4). The unusual thing in this passage is the timing of the earthquakes, their close association with both the death and the resurrection of Jesus. In each case the earthquakes appear to open tombs. That in itself is not surprising. The tombs of the wealthier people were generally natural caves suitably enlarged or else artificial caves carved into softer rock. Several hillsides around Jerusalem had many of them. The tombs were closed with a rock door which was like a cork worked into the small opening of the cave. An earthquake which moved the rock around it could pop such a door open. So far, however, we only have a natural event with unusual timing, a timing which indicates that God is behind it, but only for those who notice the coincidence.
But it is one thing for an earthquake to open tombs and quite another for the dead in them to come out! Matthew makes it clear that this is a resurrection, for he refers to the “bodies” as having been raised. This is also in line with a typical Jewish view of the afterlife, for they believed that any spirit departed from the dead when the body began to decay. Thus there would be no ghosts or spirits in tombs to come out, only corpses or their ultimate remains, skeletons (the bones of which were gathered and put into stone boxes called ossuaries). Thus Matthew obviously believed that this was a real resurrection, and for him the appearances of these people to others simply provide witnesses to the fact that the bodies were raised. The crucial thing for him is the resurrection of the “holy people” itself.
It was a belief of many of the Jews (and also later of Christians) that the dead would be raised.26 For the Jews the stress was on the raising of the righteous dead (the “holy people”), for it is they who had a reward coming from God and thus must be raised to receive it. Furthermore, this resurrection was normally associated with the coming of Messiah. At some point in his setting things right and ushering in the age to come, the resurrection of the righteous would take place. The various Jewish groups disagreed on the details, but generally agreed on the overall outline.
Now we can see what Matthew is saying. The Messiah has come, although he was rejected and crucified at the request of the leaders of the people. Yet the King of the Jews died, not as simply some terrible miscarriage of justice, but as part of God’s plan as laid down in the Old Testament Scripture. (This is why Matthew underlines the fulfillment of Scripture in the crucifixion narrative.) Now the Messiah is dead, yet God points out that this is not the end of his story, but the beginning of the end of the age, by sending an earthquake and along with the earthquake, a partial resurrection of “many” of the righteous dead buried in the Jerusalem area. It is as if the death of Jesus lets loose a wave of resurrection power that begins to ripple out, starting in Jerusalem.
Why were all of the righteous dead not raised? That is a tension endemic to the Gospels, especially the Synoptic Gospels. Teleologically it is expressed as the tension between the “already” and the “not yet.” That is, many sick were healed when Jesus was in Palestine, but not all of the sick were healed. There are stories of Jesus’ feeding the hungry, but that does not mean that all the hungry in Palestine were fed. Demons were cast out, but not every demon in Palestine was expelled. We could continue with every aspect of the ministry of Jesus (and later of his apostles and others). The coming age is characterized in both typical Jewish and Christian eschatology by “all.” All of the righteous dead are raised, perfect justice reigns, no righteous person is sick, and so forth. When these things are experienced in part now we say that “already” we are experiencing a taste of what will eventually take place fully. When we notice that not everyone was blessed in this way (although we do not hear of Jesus ever turning anyone away), we note that that perfect state is “not yet” come. This is a tension not only of the Gospels, but also of the whole New Testament. Thus it does not surprise us to discover that many of the righteous dead in a certain area are raised, for “already” we experience a taste of the final resurrection, but that “not yet” are all of the dead raised, for Matthew still anticipates the making of disciples from “all nations” (Mt 28:19–20) before the end of this age fully comes.
Thus the righteous dead are raised through the power of the crucifixion, according to Matthew, but they do not go into the city yet. Why would they remain in the tombs? It would be inappropriate for them to precede their leader. (Matthew does not tell us if this is conscious or unconscious, if they knew why they remained in the tombs or if God simply did not empower them to leave.) They wait until his resurrection occurs and then leave the tombs. Of course no one would try to close the tombs again, for during a festival time Jews would avoid the tombs which would have made them ritually impure and thus unable to participate in the festival. Even if someone had noticed the open tombs, it was not something that needed to be done right away. Once Jesus appears in public, the resurrected dead are free to go into the city as a type of corroborating witness. We do not hear that they say anything about Jesus, or even that they know anything about him. Yet they are aware that God has raised them and when this happened, and such a resurrection is a sure sign of the presence of Messiah or, to put it another way, the beginning of the age to come.
The final obvious question is “What happened to these ‘holy people’ after they ‘appeared to many’?” The answer is “We do not know.” Since this appears to be the firstfruits of the eventual general resurrection of the righteous, it is unlikely that Matthew thought for a minute that they later returned to their tombs. It is possible that he believed that they were waiting around on earth for the return of Jesus, but it is far more likely that he believed that they went to heaven with Jesus (although Matthew does not have a story of the ascension). The fact is, once their witness function is finished, they are of no more interest to Matthew, for his Gospel is the story of Jesus, not of the righteous dead.
28:1–8 What Really Happened at the Resurrection?
See comment on john 20:1–8.
[3]
resurrection, a rising to life from death. The concept of resurrection is derived from Jewish apocalyptic literature. In earlier ot writings there is no belief in life after death (Ps. 115:17). When eventually this belief developed it was in the form of the resurrection of the dead, rather than of the immortality of the soul (Isa. 26:19; Dan. 12:2). Resurrection is to be distinguished from resuscitation or reanimation of the physical body. It denotes a complete transformation of the human being in his or her psychosomatic totality (1 Cor. 15:53-55). This is expressed in a number of metaphors. The resurrected will shine like stars (Dan. 12:3). They will be like the angels (Mark 12:25). Resurrection was thought of not as an event for each individual at death but as a corporate event. God would raise all of the elect at the end of history.
The Resurrection of Jesus: The post-Easter proclamation of the resurrection of Jesus is to be seen in the context of this apocalyptic hope. Jesus’ resurrection is an act of God. God raised the Son from the dead as the first fruits in anticipation of the general resurrection (1 Cor. 15:20). The resurrection of the believers would follow as a result of Christ’s resurrection (1 Cor. 15:22).
Earliest Traditions: The earliest traditions about the Easter event are not to be found in the appearance stories at the ends of the Gospels (Mark 16:9-20, though part of the canonical text, is not part of the original Mark). They are all later developed traditions emanating from subapostolic times. The earliest witness we have of the Easter event is to be found in 1 Cor. 15:3-8. Paul wrote this account around a.d. 55 and was quoting what he delivered to the Corinthians when he founded that community ca. a.d. 50. But, vv. 3-7 were already a tradition Paul had received from others who were Christians before him (v. 1). This takes us back to the time of his call to be an apostle (ca. a.d. 33) or at the latest Paul’s visit to Jerusalem ca. a.d. 35 (note that the two persons mentioned in vv. 5 and 7 are the same persons Paul saw on that visit, Gal. 1:18-19).
From 1 Cor. 15:3-8 we learn that faith in the resurrection was based not on the empty tomb, which Paul does not mention, but on the appearances of the Lord. The word used for ‘appeared’ is the same Greek word used elsewhere for visionary experiences. We may today characterize these experiences as revelatory disclosures from the transcendent realm. No distinction was drawn between the resurrection and ascension. The appearances are manifestations of the resurrected and already ascended Christ from heaven.
The impact of these disclosures is: first, the conviction that God raised Jesus from the dead (note that the language used here is derived from Jewish apocalyptic literature; we might say today that God took Jesus into his own eternity); second, the consolidation of the disciples into a community, later designated ‘church’ (Gk. ekklēsia), i.e., the end-time people of God; and third, the inauguration of the community’s mission to Israel and later to the gentile world.
In the Gospels: The story of the empty tomb as found in the Gospels, though in its present forms belonging to the later tradition, nevertheless appears to rest on an early report of Mary Magdalene and other women that on visiting the tomb after the burial they discovered it empty. In itself this discovery does not establish a resurrection and might conceivably suggest a mere resuscitation. It is also susceptible of other explanations, some of which are mentioned in the Gospels themselves (cf. Mark 15:47; Matt. 28:13; John 20:15). The disciples after the appearances welcomed the women’s report as congruous with their faith in the resurrection and developed the empty-tomb narrative as a vehicle for the Easter proclamation.
Later the Gospels developed appearance narratives. The effect of this attempt at narration is the growing materialization of the appearances and of the understanding of the resurrection. Jesus now walks on earth as he had walked before (Luke 24:15). He talks, eats, drinks, and invites people to touch him. The theological motivation for this materialization is often held to be anti-docetic (i.e. against the idea that Jesus was nonmaterial) but that would probably be an anachronism. More likely it originated in a profound conviction of the identity of the risen Lord with the earthly Jesus. A further effect is a growing desire to separate the ascension from the resurrection (Luke 24:51; John 20:17). This tendency culminates in Acts 1:9-10 in a period of forty days between the resurrection and ascension (a period lengthened in later apocryphal, Gnostic revelations about the risen Jesus). As treated by Luke-Acts the ascension has a double effect on the understanding of resurrection. In Luke’s Gospel it forms a conclusion to the earthly life of Jesus while in Acts it inaugurates his heavenly reign. See also Ascension of Christ, The; Death; Eternal Life; Hades; Immortality; Soul; Tomb, Jesus’.
Bibliography
Fuller, R. H. The Formation of the Resurrection Narratives. Philadelphia: Fortress, 1980.
Perkins, P. Resurrection, New Testament Witness and Contemporary Reflection. Garden City, NY: Doubleday, 1984. R.H.F.
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res•ur•rec•tion \ˌre-zə-ˈrek-shən\ noun
[Middle English, from Late Latin resurrection-, resurrectio act of rising from the dead, from resurgere to rise from the dead, from Latin, to rise again, from re- + surgere to rise — more at surge]
(14th century)
1 a capitalized : the rising of Christ from the dead
b often capitalized : the rising again to life of all the human dead before the final judgment
c : the state of one risen from the dead
2 : resurgence, revival
3 Christian Science : a spiritualization of thought : material belief that yields to spiritual understanding
— res•ur•rec•tion•al \-shnəl, -shə-nəl\ adjective
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PROPHECIES CONCERNING CHRIST’S VICTORY
His resurrection. Peter applies David’s hope of Psalm 16:10 to Christ in Acts 2:27–28, indicating that these verses prophesied that Christ would be resurrected (Acts 2:24ff.). This was not fulfilled by David because David died and was buried (Acts 2:29); instead, this passage spoke of the resurrection of Christ (Acts 2:31; cf. Acts 13:35). Psalm 22:22 is applied to Christ typologically in Hebrews 2:12 where, following the resurrection, Christ expresses praise for His resurrection.
His ascension. Psalm 68:18 anticipates the God-ordained end of our Lord’s earthly life (cf. Eph. 4:8).
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RESURRECTION
Sadducees (who say there is no resurrection) Mt 22:23 386
“In the resurrection, therefore, whose wife of Mt 22:28 386
“For in the resurrection they neither marry nor Mt 22:30 386
“But regarding the resurrection of the dead, Mt 22:31 386
after His resurrection they entered the holy city Mt 27:53 1454
(who say that there is no resurrection) Mk 12:18 386
“In the resurrection, when they rise again, Mk 12:23 386
be repaid at the resurrection of the righteous.” Lk 14:14 386
(who say that there is no resurrection), Lk 20:27 386
“In the resurrection therefore, which one’s wife Lk 20:33 386
that age and the resurrection from the dead, Lk 20:35 386
sons of God, being sons of the resurrection. Lk 20:36 386
did the good deeds to a resurrection of life, Jn 5:29 386
the evil deeds to a resurrection of judgment. Jn 5:29 386
again in the resurrection on the last day.” Jn 11:24 386
“I am the resurrection and the life; Jn 11:25 386
a witness with us of His resurrection.” Ac 1:22 386
and spoke of the resurrection of the Christ, Ac 2:31 386
in Jesus the resurrection from the dead. Ac 4:2 386
to the resurrection of the Lord Jesus, Ac 4:33 386
he was preaching Jesus and the resurrection. Ac 17:18 386
they heard of the resurrection of the dead, Ac 17:32 386
for the hope and resurrection of the dead!” Ac 23:6 386
Sadducees say that there is no resurrection, Ac 23:8 386
there shall certainly be a resurrection of both Ac 24:15 386
‘For the resurrection of the dead I am on trial Ac 24:21 386
and that by reason of His resurrection from Ac 26:23 386
with power by the resurrection from the dead, Ro 1:4 386
be in the likeness of His resurrection, Ro 6:5 386
that there is no resurrection of the dead? 1Co 15:12 386
But if there is no resurrection of the dead, 1Co 15:13 386
a man also came the resurrection of the dead. 1Co 15:21 386
So also is the resurrection of the dead. 1Co 15:42 386
and the power of His resurrection and the Php 3:10 386
I may attain to the resurrection from the dead. Php 3:11 1815
the resurrection has already taken place, 2Tm 2:18 386
of hands, and the resurrection of the dead and Heb 6:2 386
received back their dead by resurrection; Heb 11:35 386
that they might obtain a better resurrection; Heb 11:35 386
resurrection of Jesus Christ from the dead, 1Pe 1:3 386
the resurrection of Jesus Christ, 1Pe 3:21 386
This is the first resurrection. Rv 20:5 386
one who has a part in the first resurrection; Rv 20:6 386
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IV. Doctrinal implications of the resurrection
The Christological significance of the resurrection is considerable. The fact that Jesus prophesied that he would rise from the dead on the third day has important implications for his Person. One who could do this is greater than the sons of men. Paul clearly regards the resurrection of Christ as of cardinal importance. ‘If Christ has not been raised,’ he says, ‘then our preaching is in vain, and your faith is in vain. … If Christ has not been raised, your faith is futile and you are still in your sins’ (1 Cor. 15:14, 17). The point is that Christianity is a gospel, it is good news about how God sent his Son to be our Saviour. But if Christ did not really rise, then we have no assurance that our salvation has been accomplished. The reality of the resurrection of Christ is thus of deep significance. The resurrection of believers is also important. Paul’s view is that if the dead do not rise we may as well adopt the motto ‘Let us eat and drink, for tomorrow we die’ (1 Cor. 15:32). Believers are not men for whom this life is all. Their hope lies elsewhere (1 Cor. 15:19). This gives them perspective and makes for depth in living.
The resurrection of Christ is connected with our salvation, as when Paul says that ‘Jesus our Lord was put to death for our trespasses and raised for our justification’ (Rom. 4:25; cf. 8:33f.). There is no need here to go into the precise significance of the two uses of ‘for’. That is a task for the commentaries. We content ourselves with noting that the resurrection of Christ is connected with the central act whereby we are saved. Salvation is not something that takes place apart from the resurrection.
Nor does it stop there. Paul speaks of his desire to know Christ ‘and the power of his resurrection’ (Phil. 3:10), and he exhorts the Colossians, ‘If then you have been raised with Christ, seek the things that are above … ’ (Col. 3:1). He has already reminded them that they were buried with Christ in baptism, and in the same sacrament were raised with him (Col. 2:12). In other words, the apostle sees the same power that brought Christ back from the dead as operative within those who are Christ’s. The resurrection is ongoing.
Bibliography. W. Milligan, The Resurrection of our Lord2, 1883; J. Orr, The Resurrection of Jesus, 1909; W. J. Sparrow-Simpson, The Resurrection and Modern Thought, 1911; P. Gardner-Smith, The Narratives of the Resurrection, 1926; K. Barth, The Resurrection of the Dead, E.T. 1933; A. M. Ramsey, The Resurrection of Christ, 1946; G. Vos in PTR 27, 1929, pp. 1–35, 193–226; N. Clark, Interpreting the Resurrection, 1967; W. Marxsen, The Resurrection of Jesus of Nazareth, 1970; L. Coenen, C. Brown in NIDNTT 3, pp. 257–309.
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anístēmi [to raise, arise], exanístēmi [to raise, arise], anástasis [resurrection], exanástasis [resurrection]
anístēmi, exanístēmi.
A. Meanings of anistánai and exanistánai. In the Bible the words have the general senses a. “to raise up,” “awaken,” “institute,” “deport,” “set up,” “repair,” and intransitively b. “to rise up,” “waken,” “recover,” “rise up” (e.g., to speak, or in enmity).
The words also have the special senses a. “to begin an action,” b. “to raise up seed,” c. “to introduce” (a personage in history), and d. “to raise up, or rise, from the dead.”
B. Resurrection in the Greek World. Apart from transmigration, the Greeks speak of resurrection only a. as an impossibility, or b. as an isolated miracle of resuscitation. They have no concept of a general resurrection; the hearers in Acts 17:18 seem to think anástasis is a proper name (cf. 17:31-32).
C. Resurrection in the OT and Judaism. The OT recounts individual restorations to life (1 Kgs. 17:17ff.) and prepares the ground for the hope of a general eschatological resurrection (cf. Ezek. 37:1 ff.; Is. 53:10; Job 19:25ff.; Ps. 73), but this becomes specific only in, e.g., Is. 26:19; Dan. 12:2. The Samaritans and Sadducees rejected the hope but it was solidly established in later Judaism, being spiritualized by Josephus (immortality) and Philo (mystical liberation), though neither uses the word anástasis.
D. Resurrection in the NT.
1. The NT recounts individual restorations to life (Mk. 5:42; Acts 9:40). The stories are marked by sobriety and solemnity, and the awakenings are not just isolated miracles but messianic signs (Mt. 11:5; Jn. 11:25-26; Mt. 27:53).
2. Jesus predicts his own resurrection (Mk. 8:31; 9:9; 10:34), and his raising is described as the work of the Father exalting the crucified Lord to messianic glory (Acts 1:22; 2:24; Rom. 1:4; 1 Cor. 15:1ff.). On the significance of the resurrection for the kerygma → egeírō, syzáō.
3. The resurrection of Jesus is the firstfruits of general resurrection (1 Cor. 15:20; Col. 1:18). The logic of faith is toward resurrection to life (1 Cor. 15:22; Rom. 8:11; Jn. 6:39-40). Yet there is a double resurrection, believers being raised first (perhaps Lk. 14:14; Rev. 20:5-6; possibly 1 Cor. 15:23-24, especially if télos means “the rest” rather than “the end”; 1 Th. 4:16-17, though cf. Rom. 2:16; 2 Th. 1:9-10; 1 Cor. 4:5). New life is a present possession but is still the goal of resurrection hope and striving (Phil. 3:11 —the only NT instance of exanástasis). 2 Tim. 2:18 refutes the Gnostic error that resurrection has already taken place, and 1 Cor. 15 combats denial of the resurrection, possibly as too materialistic.
anástasis, exanástasis. The words are equivalent: a. “erection” of statues, dams, etc.; b. “expulsion” from one’s dwelling, then (intransitively) a. “arising,” e.g., from bed, or sleep; b. “rising up” or “departure”; c. “resurrection.”
In the NT 2. a. occurs in Lk. 2:34: “fall and rising,” i.e., judgment and salvation. Elsewhere the terms are used only for Christ’s resurrection (e.g., Mk. 2:18; Jn. 5:29; Rom. 1:4; Heb. 6:2 Phil. 3:11). [A. Oepke, I, 368-72]
→ egeírō, zōḗ
ánoia → noús; anomía, ánomos → nómos; anósios → hósios; anochḗ → anéchō; antagōnízomai → agṓn; antállagma → allássō; antanaplēróō → plēróō; antapodídōmi, antapódoma, antapódosis → dídōmi; antapokrínomai → krínō; antéchō → échō
[9]
egeírō [to awaken, rise], égersis [resurrection], exegeírō [to awaken, rise], grēgoréō [to be awake, alert], (agrypnéō [to be awake, keep watch])
egeírō.
1.a. “To awaken,” b. “to arouse,” c. “to set up,” d. “to awaken the dead”; also intransitive a. “to wake up,” b. “to stir oneself,” c. “to rise up,” and d. “to rise from the dead.”
2. All these meanings occur in the Bible, with nuances from the Hebrew. Thus we find a. in Mk. 4:38 etc., intransitively in Mt. 1:24, figuratively in Rom. 13:11. For b. cf. Mk. 13:8, the rising up of prophets (Mt. 11:11), rising in judgment (Mt. 12:42). For c. cf. Jn. 2:19-20; Mt. 12:11; the sick in Mk. 1:37 etc., the intransitive in Mt. 17:7. For d. we have individual raisings as signs of the messianic age and the final resurrection, as in Mt. 9:25; Lk. 7:14; Jn. 12:1. Jesus’ own raising is predicted in Mt. 16:21 etc., narrated in Mk. 16:6 etc., and proclaimed in Acts 3:15 etc.; Rom. 4:24 etc.; 1 Cor. 6:14 etc. God has acknowledged and glorified the crucified Lord by raising him (cf. Acts; Rom. 7:4; Phil. 2:9ff.); he has thereby validated his saving work (Rom. 4 and 8; 1 Cor. 15). As distinct from anistánai, egeírein expresses the concreteness of the action. For the resurrection as Jesus’ own act, cf. Jn. 2:19; 10:17-18. The risen body of Jesus has both material (Lk. 24:39ff.; Jn. 20:25ff.) and spiritual features (1 Cor. 15:47; Phil. 2:6, 9; Jn. 20:17). Even linguistically the myth of the dying and rising redeemer-god neither forms the native soil of the gospel nor offers a parallel, for in it egeírein seldom occurs. In addition, the eschatological concept is missing and the NT core is theologically significant history rather than nature myth or speculative myth.
3. The raising of believers with Christ is worked out especially by Paul (cf. Rom. 6:4ff.; Gal. 2:20; Col. 2: 12ff.; Eph. 2:1, 5; 2 Cor. 4: 10ff.). It is related to justification (Rom. 5:18; 8:28ff.) and depicts the new situation in history into which believers are set with Christ (Rom. 6). The new life is the reality of faith (2 Cor. 4:7ff.). It is not a magical change, lies outside human control, and is a divinely posited reality awaiting consummation (Rom. 8:19ff.). Strictly, the resurrection has not yet taken place (2 Tim. 2:18). Though John stresses present possession (3:18; 5:24; 11:18), this does not mean a complete spiritualizing of eschatology (cf. Jn. 5:28-29; 6:39-40; 21:22; 1 Jn. 2:18; 4:17).
4. For the future resurrection of the dead (Lk. 20:37; Acts 26:8; 1 Cor. 15) see anístēmi. The question of the Sadducees in Mk. 12:23 reflects a more materialistic conception; Jesus opposes to it a more spiritual view in vv. 25ff. Paul endorses this in 1 Cor. 6:13; cf. the changing of the sóma in 1 Cor. 15:42ff. Similarly, Johannine theology avoids materialistic expressions while presenting a realistic belief in the resurrection.
égersis. This means a. “stimulation,” “erection” (of walls etc.), “raising” (of the dead), and b. (intransitive) “awakening,” “rising,” “recovery.” The only NT instance is in Mt. 27:53 where it refers to the resurrection of Jesus.
exegeírō. This has most of the senses of the simple form. It is used in Rom. 9:17 in the sense “to cause to appear in history,” “to call into existence,” and in 1 Cor. 6:14 in the sense “to raise from the dead.”
grēgoréō (agrypnéō).
1. This has the literal sense “to watch” in Mk. 14:34; 24:43; Lk. 12:37.
2. It has the figurative sense “to be vigilant” (especially in relation to the parousia) in Mt 24:42; Mk 13:35; 1 Th. 5:6; Rev. 3:3, linked with sobriety in 1 Th. 5:6, prayer in Mk. 14:38; Col. 4:2, concern for salvation in Acts 20:31. agrypnéō (only figurative) is used similarly in Mk. 13:33. Lk. 21:36; Eph. 6:18; Heb. 13:17.
3. The sense “to be alive” occurs only in 1 Th. 5:10. [A. Oepke, II, 333-39]
enkainízō → kainós; enkakéō → kakós
[10]
ἀνάστασις, † ἐξανάστασις.
The two words are equivalent. 1. Trans. a. the “erection” of statues, dams etc.: ep. Claud. ad Alex.;1 Jos.Ant., 17, 151; 14, 473; 11, 19; cf. Bell., 5, 205; BGU, 362, VII, 3 (215 a.d.); b. “expulsion” from one’s dwelling: Hdt., IX, 106; Polyb., II, 21, 9: τὴν τῶν δύο φυλῶν ἀνάστασιν; Jos.Ant., 10, 185; 2, 248; 16, 278; Bell., 6, 339. 2. Intrans. a. “arising”: Aristot.Spir., 8, p. 485a, 18 f.; from sleep: Soph.Phil., 276; from bed in the morning: Porphyr.Vit. Pyth., 40; mid. “to go to stool”: Hippocr.Epid., VI, 7, 1; Progn., 11.2 There is no instance of its use for “recovery.” b. “rising up”: Thuc., II, 14, or “departure”: Strabo, II, 3, 6. c. “rising” or “insurrection”: Demosth.Or., 1, 5.
Of these meanings, we find only 2a in Lk. 2:34: οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν3 (for the fall and rising, i.e., the judgment and salvation). For the image, cf. Ps. 118:22, 23; Is. 8:14, 15; 28:16; R. 9:33; 1 Pt. 2:6; Mk. 12:10 and par.; Lk. 20:17 f.; for the fact, cf. 1 C. 1:18 ff.
Otherwise the term is used exclusively of the resurrection (of Christ) from the dead (Mk. 12:18 and par.; Jn. 5:29; Ac. 1:22; R. 1:4; Hb. 6:2; Rev. 20:5 f. etc. ἐξανάστασις—with the latter meaning—is found only in Phil. 3:11. On all material points → ἀνίστημι, ἐγείρω.
[11]
Resurrection of Christ — one of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1 Cor. 15:14). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost Peter argued the necessity of Christ’s resurrection from the prediction in Ps. 16 (Acts 2:24–28). In his own discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19–22).
The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it. Ten different appearances of our risen Lord are recorded in the New Testament. They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length only by John (20:11–18), and alluded to by Mark (16:9–11).
(2.) To certain women, “the other Mary,” Salome, Joanna, and others, as they returned from the sepulchre. Matthew (28:1–10) alone gives an account of this. (Comp. Mark 16:1–8, and Luke 24:1–11.)
(3.) To Simon Peter alone on the day of the resurrection. (See Luke 24:34; 1 Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of the resurrection, recorded fully only by Luke (24:13–35. Comp. Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others “with them,” at Jerusalem on the evening of the resurrection day. One of the evangelists gives an account of this appearance, John (20:19–24).
(6.) To the disciples again (Thomas being present) at Jerusalem (Mark 16:14–18; Luke 24:33–40; John 20:26–28. See also 1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance also John (21:1–23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an appointed place in Galilee (1 Cor. 15:6; comp. Matt. 28:16–20).
(9.) To James, but under what circumstances we are not informed (1 Cor. 15:7).
(10.) To the apostles immediately before the ascension. They accompanied him from Jerusalem to Mount Olivet, and there they saw him ascend “till a cloud received him out of their sight” (Mark 16:19; Luke 24:50–52; Acts 1:4–10).
It is worthy of note that it is distinctly related that on most of these occasions our Lord afforded his disciples the amplest opportunity of testing the fact of his resurrection. He conversed with them face to face. They touched him (Matt. 28:9; Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42, 43; John 21:12, 13).
(11.) In addition to the above, mention might be made of Christ’s manifestation of himself to Paul at Damascus, who speaks of it as an appearance of the risen Saviour (Acts 9:3–9, 17; 1 Cor. 15:8; 9:1).
It is implied in the words of Luke (Acts 1:3) that there may have been other appearances of which we have no record.
The resurrection is spoken of as the act (1) of God the Father (Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18).
The resurrection is a public testimony of Christ’s release from his undertaking as surety, and an evidence of the Father’s acceptance of his work of redemption. It is a victory over death and the grave for all his followers.
The importance of Christ’s resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Rom. 4:25). His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47–49; Phil. 3:21; 1 John 3:2). As he lives, they shall live also.
It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19; 10:17). “If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. ‘But now is Christ risen from the dead, and become the first-fruits of them that slept.’ Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured.” Hodge.
With reference to the report which the Roman soldiers were bribed (Matt. 28:12–14) to circulate concerning Christ’s resurrection, “his disciples came by night and stole him away while we slept,” Matthew Henry in his “Commentary,” under John 20:1–10, fittingly remarks, “The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not ‘stolen away while men slept.’ Robbers of tombs have been known to take away ‘the clothes’ and leave the body; but none ever took away ‘the body’ and left the clothes, especially when they were ‘fine linen’ and new (Mark 15:46). Any one would rather choose to carry a dead body in its clothes than naked. Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to ‘fold up the linen.’”
Resurrection of the dead — will be simultaneous both of the just and the unjust (Dan. 12:2; John 5:28, 29; Rom. 2:6–16; 2 Thess. 1:6–10). The qualities of the resurrection body will be different from those of the body laid in the grave (1 Cor. 15:53, 54; Phil. 3:21); but its identity will nevertheless be preserved. It will still be the same body (1 Cor. 15:42–44) which rises again.
As to the nature of the resurrection body, (1) it will be spiritual (1 Cor. 15:44), i.e., a body adapted to the use of the soul in its glorified state, and to all the conditions of the heavenly state; (2) glorious, incorruptible, and powerful (54); (3) like unto the glorified body of Christ (Phil. 3:21); and (4) immortal (Rev. 21:4).
Christ’s resurrection secures and illustrates that of his people. “(1.) Because his resurrection seals and consummates his redemptive power; and the redemption of our persons involves the redemption of our bodies (Rom. 8:23). (2.) Because of our federal and vital union with Christ (1 Cor. 15:21, 22; 1 Thess. 4:14). (3.) Because of his Spirit which dwells in us making our bodies his members (1 Cor. 6:15; Rom. 8:11). (4.) Because Christ by covenant is Lord both of the living and the dead (Rom. 14:9). This same federal and vital union of the Christian with Christ likewise causes the resurrection of the believer to be similar to as well as consequent upon that of Christ (1 Cor. 15:49; Phil. 3:21; 1 John 3:2).” Hodge’s Outlines of Theology.
[12]
8:9-11. After speaking objectively about the two types of persons, Paul now addressed his readers directly. You, however, are controlled not by the sinful nature but by the Spirit (lit., “But you are not in the flesh but in the Spirit”), if (eiper, “if, as is the fact”; cf. v. 17) the Spirit of God lives (pres. tense, “is dwelling”) in you (cf. v. 11). The indwelling Holy Spirit gives a believer a totally different life (2 Cor. 5:17). The opposite, however, is also true: If anyone does not have the Spirit of Christ, he does not belong to Christ (lit., “this one is not of Him”). Since only the Holy Spirit gives spiritual life, a person cannot be related to Christ apart from the Spirit.
The interchange of the titles “Spirit of God” and “Spirit of Christ” argues for the deity of Jesus Christ. This statement also makes it clear that the indwelling presence of the Holy Spirit is the identifying mark of a believer in Jesus Christ (cf. 1 John 3:24; 4:13). Another significant fact is that Romans 8:10 equates the indwelling presence of Christ (Christ is in you) with the indwelling presence of the Holy Spirit (vv. 9, 11). This adds further support to the biblical doctrine of the Trinity. Verse 10, like verses 9b and 11, is a conditional statement in which in Greek the condition is assumed to be true; if can be understood as “since” or “because.” As a result of Christ’s indwelling presence, your body is dead (or, “subject to death”; cf. 7:24) because of sin, yet your spirit is alive because of righteousness. Because of God’s imputed righteousness, a believer is alive spiritually. The eternal, spiritual life of God is implanted by the indwelling Holy Spirit and Jesus Christ here and now, even though a believer’s body is mortal.
Then Paul wrote about an even better promise (8:11). Since God raised Jesus from the dead (lit., “out from dead ones”; cf. 4:24; 6:4), God promises believers in whom His Spirit . . . is living (cf. 8:9) that He will also give life to their mortal bodies through His Spirit. In other words, God promises spiritual resurrection life now (6:4, 8, 11) for each believer’s mortal body and physical resurrection in the future for that mortal body (6:5; 1 Cor. 6:14; 15:42, 53; 2 Cor. 4:14).
[13]
Holy Spirit (8:11). This verse affirms one of the most exciting of the Spirit’s ministries. He vitalizes us here and now, even though we are sinful human beings, infusing us with that same power which raised Jesus from the dead, enabling us to live holy lives. Every one of our spiritual failures shouts out, “We can’t.” And every spiritual victory affirms, “But He can!”[14]
----
f feminine
[1]Louw, J. P., & Nida, E. A. (1996, c1989). Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (Vol. 1, Page 261-262). New York: United Bible societies.
NIV New International Version
[2]Karleen, P. S. (1987). The handbook to Bible study : With a guide to the Scofield study system. "This book is intended as a companion to the Scofield Reference Bible"--Pref.; Includes indexes. New York: Oxford University Press.
26 Sadducees and perhaps other Jewish groups did not believe in the resurrection of the dead, but Pharisees and Essenes did, and this was probably the belief of the vast majority of the people of the land. All the same, their views of the resurrection varied. We are only giving one common version here.
[3]Kaiser, W. C. (1997, c1996). Hard sayings of the Bible. Downers Grove, Il: InterVarsity.
ot Old Testament
vv. verses
v. verse
Gk. Greek
R.H.F. Reginald H. Fuller, M.A.; Molly Laird Downs Professor of New Testament; Virginia Theological Seminary; Alexandria, Virginia
[4]Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary. Includes index. (1st ed.). San Francisco: Harper & Row.
\
\ə\ abut \ə\ kitten, French table \ər\ further \a\ ash \ā\ ace \ä\ mop, mar
\au̇\ out \ch\ chin \e\ bet \ē\ easy \g\ go \i\ hit \ī\ ice \j\ job
\ŋ\ sing \ō\ go \ȯ\ law \ȯi\ boy \th\ thin \ṯẖ\ the \ü\ loot \u̇\ foot
\y\ yet \zh\ vision \ȧ, ḵ, n, œ, œ̄, ue, uē, y\ see Pronunciation Symbols
[5]Merriam-Webster, I. (1996, c1993). Merriam-Webster's collegiate dictionary. Includes index. (10th ed.). Springfield, Mass., U.S.A.: Merriam-Webster.
[6]Enns, P. P. (1997, c1989). The Moody handbook of theology. Chicago, Ill.: Moody Press.
[7]Thomas, R. L., & The Lockman Foundation. (1998, c1981, c1998). New American Standard exhaustive concordance of the Bible : Updated edition. Anaheim: Foundation Publications, Inc.
cf. confer (Lat.), compare
f. and the following (verse, etc.)
E.T. English translation
PTR Princeton Theological Review
NIDNTT C. Brown (ed.), The New International Dictionary of New Testament Theology, 3 vols., 1975-8
[8]Wood, D. R. W., & Marshall, I. H. (1996). New Bible dictionary (3rd ed. /). Leicester, England; Downers Grove, Ill.: InterVarsity Press.
e.g. exempli gratia, for example
OT Old Testament
i.e. id est, that is
Heb. Hebrew
[9]Kittel, G., Friedrich, G., & Bromiley, G. W. (1995, c1985). Theological dictionary of the New Testament. Translation of: Theologisches Worterbuch zum Neuen Testament. (Page 60). Grand Rapids, Mich.: W.B. Eerdmans.
cf. confer, compare
NT New Testament
vv. verses
[10]Kittel, G., Friedrich, G., & Bromiley, G. W. (1995, c1985). Theological dictionary of the New Testament. Translation of: Theologisches Worterbuch zum Neuen Testament. (Page 194). Grand Rapids, Mich.: W.B. Eerdmans.
† † before the heading of an article indicates that all the New Testament passages are mentioned in it.
Trans. transitive.
1 H. Idris Bell, Jews and Christians in Egypt (1924), 23 ff., line 31, 45.
Jos. Flavius Josephus, Jewish author (c. 37–97 a.d.) in Palestine and later Rome, author in Greek of the Jewish War and Jewish Archaeology, which treat of the period from creation to Nero, ed. B. Niese, 1887 ff.
Ant. Antiquitates.
Bell. Bellum Judaicum.
BGU Ägyptische Urkunden aus den Kgl. Museen zu Berlin, 1895 ff.
Hdt. Herodotus, of Halicarnassus (c. 484–425 b.c.), the first real Greek historian, described as early as Cicero as the father of history. His work deals with the conflicts between the Greeks and the barbarians from earliest times to the Persian Wars, ed. H. Kallenberg, 1926 ff.
Polyb. Polybius, of Megalopolis, in Arcadia (c. 210–120 b.c.), hostage of Rome in 167, general and statesman, and the greatest historian of Hellenism. In 40 books he depicts in essentials the rise of Roman world dominion in the period 221–168 b.c., ed. T. Büttner-Wobst, 1905.
Intrans. intransitive.
Aristot. Aristotle, of Stageiros (c. 384–322 b.c.), with his teacher Plato the greatest of the Greek philosophers and the founder of the peripatetic school, quoted in each case from the comprehensive edition of the Academia Regia Borussica, 1831 ff.
Spir. De Spiritu.
Soph. Sophocles, of Athens (496–406 b.c.), the real poet of the Athens of Pericles, ed. A. C. Pearson, 1924.
Phil. Philo, of Alexandria (c. 20 b.c.–50 a.d.), ed. L. Cohn and P. Wendland.
Porphyr. Porphyrius, of Tyre (232–304 a.d.), Neo-Platonic philosopher, the most important pupil of Plotinus, ed. A. Nauck2, 1886.
Vit. Vita Pythagorae.
mid. middle.
Hippocr. Hippocrates, of Cos (c. 460 b.c.), the founder of the scientific medicine of the Greeks. The authenticity of many of the works handed down under his name is disputed, ed. E. Littré, 1839 ff.; J. Ilberg and H. Kühlewein, 1899 ff.; J. L. Heiberg in Corpus Medicorum Graecorum, 1927.
Epid. Epidemiae.
Progn. Prognosticum.
2 Do we have here the explanation of the strange use of ἐξανάστασις to denote a piece of furniture in BGU, 717, 11? It follows σκαφίον (chamber-pot?). Cf. Berichtigungen und Nachträge zu BGU, III, 4.
Thuc. Thucydides, of Athens (c. 460–396 b.c.), the classic historian of the Greeks, who as a contemporary wrote a history of the Peloponnesian War, ed. C. Hude, 1898 ff.
Demosth. Demosthenes, of Athens (384–322 b.c.), ed. F. Blass, 1903 ff.
Or. Orati(ones).
3 The suggestion of J. Weiss and Gressmann (Kl. Lk., ad loc.) that the words καὶ ἀνάστασιν should be deleted as an addition has little to support it.
par. parallel.
[11]Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (Vol. 1, Page 371-372). Grand Rapids, MI: Eerdmans.
[12]Easton, M. (1996, c1897). Easton's Bible dictionary. Oak Harbor, WA: Logos Research Systems, Inc.
lit. literal, literally
cf. confer, compare
v. verse
pres. present
vv. verses
[13]Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures. Wheaton, IL: Victor Books.
[14]Richards, L. (1991). The Bible reader's companion. Includes index. Wheaton, Ill.: Victor Books.
