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25 Jesus told her, “I am the resurrection and the life; whoever believes in me, even if he dies, will live,(A)

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25 Jesus said to her, “I am(A) the resurrection and the life.(B) The one who believes(C) in me will live, even though they die;

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39 See now that I, I alone, am he,
    and there is no god besides me.
It is I who bring both death and life,
    I who inflict wounds and heal them,
    and from my hand no one can deliver.(A)

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“The Lord puts to death and gives life,
    casts down to Sheol and brings up again.(A)

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“The Lord brings death and makes alive;(A)
    he brings down to the grave and raises up.(B)

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When he read the letter, the king of Israel tore his garments and exclaimed: “Am I a god with power over life and death, that this man should send someone for me to cure him of leprosy? Take note! You can see he is only looking for a quarrel with me!”(A)

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As soon as the king of Israel read the letter,(A) he tore his robes and said, “Am I God?(B) Can I kill and bring back to life?(C) Why does this fellow send someone to me to be cured of his leprosy? See how he is trying to pick a quarrel(D) with me!”

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For he afflicts and shows mercy,
    casts down to the depths of Hades,
    brings up from the great abyss.
What is there that can snatch from his hand?(A)

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'Tobit 13:2' not found for the version: New International Version.

13 [a]For you have dominion over life and death;(A)
    you lead down to the gates of Hades and lead back.

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Footnotes

  1. 16:13–14 The author recognizes the power of the Lord over life and death, as expressed in 1 Sm 2:6; Tb 13:2. The traditional imagery of Sheol (gates and confinement) colors the passage.
'Wisdom 16:13' not found for the version: New International Version.

19 [a]But your dead shall live, their corpses shall rise!
    Awake and sing, you who lie in the dust!
For your dew is a dew of light,
    and you cause the land of shades to give birth.(A)

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Footnotes

  1. 26:19 This verse refers not to resurrection of the dead, but to the restoration of the people; cf. Ez 37. The population of Judah was radically reduced by the slaughter and deportations that the historical disasters of the late eighth and seventh centuries B.C. brought upon the country. In this context, a major concern for the future was for an increase in the population, a rebirth of the nation’s life.

19 But your dead(A) will live, Lord;
    their bodies will rise—
let those who dwell in the dust(B)
    wake up and shout for joy—
your dew(C) is like the dew of the morning;
    the earth will give birth to her dead.(D)

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10 A river of fire surged forth,
    flowing from where he sat;
Thousands upon thousands were ministering to him,
    and myriads upon myriads stood before him.(A)

The court was convened, and the books were opened.

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10 A river of fire(A) was flowing,
    coming out from before him.(B)
Thousands upon thousands attended him;
    ten thousand times ten thousand stood before him.
The court was seated,
    and the books(C) were opened.

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13 As the visions during the night continued, I saw coming with the clouds of heaven(A)

One like a son of man.[a]
When he reached the Ancient of Days
    and was presented before him,

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Footnotes

  1. 7:13–14 One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels).

13 “In my vision at night I looked, and there before me was one like a son of man,[a](A) coming(B) with the clouds of heaven.(C) He approached the Ancient of Days and was led into his presence.

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Footnotes

  1. Daniel 7:13 The Aramaic phrase bar enash means human being. The phrase son of man is retained here because of its use in the New Testament as a title of Jesus, probably based largely on this verse.

Many of those who sleep[a]
    in the dust of the earth shall awake;
Some to everlasting life,
    others to reproach and everlasting disgrace.(A)

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Footnotes

  1. 12:2 Many of those who sleep: Daniel does not envisage the universal resurrection as later developed. Two groups are distinguished, one that rises to eternal life, the other to reproach and disgrace. Then “those with insight” (11:33–35) are singled out for special honor.

Multitudes who sleep in the dust of the earth will awake:(A) some to everlasting life, others to shame and everlasting contempt.(B)

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17 as it is written, “I have made you father of many nations.” He is our father in the sight of God, in whom he believed, who gives life to the dead and calls into being what does not exist.(A)

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17 As it is written: “I have made you a father of many nations.”[a](A) He is our father in the sight of God, in whom he believed—the God who gives life(B) to the dead and calls(C) into being things that were not.(D)

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Footnotes

  1. Romans 4:17 Gen. 17:5

Indeed, we had accepted within ourselves the sentence of death,[a] that we might trust not in ourselves but in God who raises the dead.(A)

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Footnotes

  1. 1:9–10 The sentence of death: it is unclear whether Paul is alluding to a physical illness or to an external threat to life. The result of the situation was to produce an attitude of faith in God alone. God who raises the dead: rescue is the constant pattern of God’s activity; his final act of encouragement is the resurrection.

Indeed, we felt we had received the sentence of death. But this happened that we might not rely on ourselves but on God,(A) who raises the dead.(B)

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