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Post by Admin on Feb 8, 2013 18:47:44 GMT -5
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Post by Admin on Feb 8, 2013 18:49:32 GMT -5
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Post by Admin on Feb 8, 2013 18:49:54 GMT -5
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Post by Admin on Feb 8, 2013 18:53:26 GMT -5
"But whoever disowns me before men, I will also disown him before my Father " - Matthew 10:33
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Post by Admin on Feb 8, 2013 18:53:51 GMT -5
JOHN 19:31 GREAT SABBATH Bengel's Gnomen great[Sabbath] inasmuch as the [weekly] Sabbath and the Feast met together on the same day. Jamieson-Fausset-Brown Bible Commentaryhigh day—or "great" day—the first day of unleavened bread, and, as concurring with an ordinary sabbath Matthew Poole's Commentaryfor that sabbath day was an high day; it was not only a sabbath [...] but it was the day in which all the people appeared and presented themselves before the Lord in the temple, and the sheaf of the first fruits was offered up Not only a regular Sabbath (the seventh day of the week) but also a double, or “great,” Sabbath. It is called this because Nisan 15, which is the first day of the seven-day Festival of Unfermented Cakes (and is always a Sabbath, no matter on what day of the week it comes), falls on the same day as the regular Sabbath. gt 127 wol.jw.org/en/wol/d/r1/lp-e/1101991129#h=4[When] two legal Sabbaths would fall on the same 24-hour period, and this was called a “great” Sabbath, such as when Nisan 15 (a sabbath day) coincided with the regular Sabbath.—Joh 19:31. Insight on the Scriptures Vol I p. 832 par 1
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Post by Admin on Feb 8, 2013 18:54:55 GMT -5
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Post by Admin on Feb 9, 2013 7:18:23 GMT -5
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Post by Admin on Dec 9, 2013 7:13:40 GMT -5
Rf
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Post by Admin on Dec 9, 2013 7:14:24 GMT -5
QUESTION: Does Matthew 27:52 refer to the dead being raised "to life"?The New International Version (NIV) speaks about bodies " raised to life." and the New Living Translation (NLT) speaks of bodies being " raised from the dead". However, by far the majority of translators do NOT refer to being raised " to life" but only refer to "raised". biblehub.com/matthew/27-52.htmThe greek word for life (zoe) does not appear in the text neither does the word that is frequently used in the Christian Greek Scriptures with reference to a resurrection (anastasis). The word employed at Matthew 27:52 "egeiro".
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Post by Admin on Dec 9, 2013 7:17:19 GMT -5
EGEIRO - Raised or Resurrected
Firstly it should be noted that the verse does not actually speak of the "dead" being raised but refers only to the 'bodies (of the saints) being raised. Nowhere else in the Scriptures do we read of bodies being raised up - the “dead,” ie the persono, yes, but not the "bodies"/“dead bodies” - so this verse is quite exceptional, let us look at the word used. The Greek verb translated as "raised" here is e‧gei′ro, and this word does not always refer to a resurrection. It can, among other things, also mean to “lift out” from a pit or to “get up” from the ground. (compare Matthew 12:11; 17:7; Luke 1:69). The NAS New Testament Greek Lexicon lists its meanings as follows:
So the word itself simply means "to arise", what is risen from (a chair, sleep, bed, the grave...) and what is arisen TO (a promotion, life, or the street) is not intrinsic in the word and must therefore be implied from context. The translators of the NIV and NLT have decided that the context implies enough from death to life (see 1B above) to legitimately interject the word "to life" into the text in order to clarify their reading but one could just as legitimately have read it to be 1D (above) and translated the clause "bodies appeared" .
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Post by Admin on Dec 9, 2013 8:26:09 GMT -5
QUESTION: Does Matthew say that the bodies went to Jerusalem and reported what had happened?No he does not. As we have established, the text does not mention the word "life" (zoe) in relation to the bodies, and "raised" can mean "expulsed" or "exposed" rendering the first clause to mean that an earthquake caused unanimated bodies to be exposed. Many readers presume that the subsequent clause that speaks of "going into Jerusalem" to refer to said "raised" bodies but Matthew doesn't actually say this. Matthew 27:53 literally reads "and they (having gone forth out of the memorial tombs after the being raised up of him) they entered into the holy city" Leaving aside the adverbial clause that indicates timing (afer the the being raised up of HIM) we can identify two separate ideas linked with "and" (kai) 1. bodies were "raised up" "and" 2. they went into the city It illustrate: NOTE: The fact that the masculine plural "saints" agrees with the the participle κεκοιμημένων [ kekoimēmenōn] [had fallen asleep] is of no help in identifying the subject of the verb "came out" which occurs in verse [ 53]. If we were speaking in a language where the subject had to agree with the verb, then naturally we would expect the noun "the women" to agree with the verb "divorced" (While "barked" would agree with "dogs"). But the fact that we can be sure that the women had been divorced (and the dogs barked) is of no real help in identifying the subject oof the verb in the second sentence. In short the million dollar question is: WHO chased the postman? The dogs? The Women? Someone else that was neither the dog nor the woman? Wouldn't we naturally assume "they" referred to "the dogs"? That might seem like a reasonable assumption but it remains just that an assumption not a forgone conclusion. THEY? "THEY" Who?!All we can really say (for certain) is a) bodies were "raised" (see my earlier post for what this could mean) and b) that SOMEBODY ("people" "they") went into Jérusalem. No more, no less. We cannot say for sure that those "people" where individuals that had previously been dead or whether "they" were people that simply had been present to witness the event. What then would be the most reasonable rendition for a translator? To leave the verse "neutral". (refering back to the illustration, don't say " the women chased the postman", certainly don't say " the dog chased the postman" just (in English) conjugate the verb in plural "they" or refer to "people" and leave the reader to understand the verse has he wishes. This is in fact what by far the majority of translations actually do, refering to "they' (or people) and NOT saying who "they" ARE since the writer of Matthew himself is not specific. See various translation in the LINK below biblehub.com/matthew/27-53.htmFurther reading onlytruegod.org/defense/matt.27.52.htm
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Post by Admin on Dec 9, 2013 8:30:20 GMT -5
WHEN did "they" witness in Jerusalem?
A final piece that indicates who the "they" (the people) were that went to Jerusalem, is the adverbial time clause "after he had been raised up". If, as it is reasonable to conclude, the individual being referred to as being raised in this clause is Jesus himself ("his" singular being raised) then it seems the writer is indicating that "they" only publicaly appeared after Jesus' own resurrection which was three days after his death. While there are some that suppose these "raised up bodies" kept themselves hidden for days possibly weeks until the appropriate time, it is much less problematic to conclude that "they" were those that witnesses the results of the earthquake at the moment of Jesus death but only stepped onto the public scene some time after Jesus' own resurrection.
Thus some readings are as follows [NOTE: Most translations with the exception of the NWT take the liberty of introducing Jesus' name which actually doesn't appear in the text but is contextually sound):
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Post by Admin on Dec 9, 2013 8:33:46 GMT -5
Km
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Post by Admin on Dec 9, 2013 8:41:50 GMT -5
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Post by Admin on Dec 9, 2013 8:43:56 GMT -5
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