The Resurrected Body – Part 2

The Resurrected Body – Part 2

Like the Messiah’s Body
Saul notes that at the Resurrection we will obtain a body resembling the one Messiah had. More specifically, we are to acquire a body like the fleshly body Yahushua had while he was a man on the earth, before his resurrection from the dead, i.e., a ruach-type incorruptible fleshly body, one that was still mortal. Saul writes regarding the resurrected body:

It is sown a psuchikon (= nephesh-type) body; it stands up a pneumatikon (= ruach-type) body. There is a nephesh-type body and there is a ruach-type body. So also it has been written, the first man, Adam, created into a living nephesh; the last Adam into a living ruach. (1 Cor. 15:44-45)

Yet the first (Adam) was not the ruach-type, but was the nephesh-type. Afterward came the ruach-type. The first man was from out of the earth, made of earth; the second man, the sovereign, from out of the heavens.

As is the earthy, such also are those made of earth; and such as the heavenly one, such also the heavenly ones. AND ACCORDING AS WE BORE THE IMAGE OF THE ONE MADE OF EARTH, WE WILL ALSO BEAR THE IMAGE OF THE HEAVENLY ONE. (1 Cor. 15:47-49)

Notice that the body we will obtain after the Resurrection is like the one that the Messiah had when he came “from out of” the heavens, i.e., when he was transformed into a human, not like the quickened ruach-type body he had when he returned to the heavens.

Since the Messiah shed his blood for us,40 and blood actually came out of him,41 it is clear that his type of flesh contained blood, and therefore, he was a nephesh being and was human.

The Messiah’s body also has one other unique feature. Unlike our present corruptible fleshly bodies—which balah (decay, wear out),42 i.e., suffer from disease and aging—Yahushua’s earthly body, incorporated as it was with his preexistent heavenly form, was NOT shakhath (decaying, rotting).43

Herein lies the reason that Yahushua allowed himself to be murdered. He had an incorruptible (nondecaying) body and, without some form of outside intervention or personally sinning, his body would not have suffered old age or a natural death. The fact that he was murdered also demonstrates that those with incorruptible bodies can still suffer death.

In addition, as a preexistent heavenly being who joined with flesh and blood to become human, Yahushua was not allowed to experience corruption in the grave.

In a prophecy about the Messiah, King David, remarks:

You will not give your pious one to see shakhath (decay, rotting). (Ps. 16:10)

Therefore, unlike the term balah, which means “to wear out, decay,” and which is used to describe the condition of our present living bodies, shakhath refers to the “spoilt” or “decaying” condition of the body in a grave as it lies “rotting” after death.

After citing the passage from Psalms in Acts 2:25-28, the apostle Keph makes the following comment to the Jews in Jerusalem:

Men, brethren, it is permitted me to speak with freedom to you concerning the patriarch David, that he both died and was buried, and his tomb is among us until this day. Therefore, being a prophet and knowing that with an oath the deity swore to him, out of the fruit of his loins, as concerning the flesh, to raise up the Messiah, to sit upon his throne. Foreseeing this, he spoke concerning the resurrection of the Messiah, that his nephesh (soul) would not be left in sheol (hell) nor would his flesh see diaphthoran (corruption).44 (Acts 2:29-31)

The Greek term diaphthoran is used in the LXX to translate the Hebrew word shakhath.45 To rot or be spoilt is the essential meaning.46

As another example, Saul, referring to Psalm 16:10, writes:

And that he raised him (the Messiah) from out of the dead, NO MORE ABOUT TO RETURN INTO diaphthoran (ROTTING), thus he spoke, “I will give to you the trustful mercies of David.” Wherefore also in another (place) he said, “You will not suffer your pious one to see diaphthoran (rotting).” For David indeed, to his own generation having served by the counsel of the deity (Yahweh), fell asleep, and was added to his fathers, and saw diaphthoran (rotting). Yet he whom the deity awoke (resurrected) did not see diaphthoran (rotting). (Acts 13:34-37)

Therefore, even though, like King David, all humans in their present fleshly form see corruption, Yahushua the Messiah did not.

In still another prophecy regarding the Messiah, Psalms states:

A brother cannot at all redeem a male, nor give to eloahim a ransom for him, and the redemption of the nephesh is precious, and it ceases for a world age and yet lives for a world age. He (the redeemer) will not see ha-shakhath (the rotting). (Ps. 49:7-9)

These passages prove that Yahushua had died. Yet because of the nondecaying, incorruptible form of his body, after three days in the tomb,47 he had not yet begun to rot when he was raised back to life.

Nonetheless, Saul’s statement that Yahushua was “no more about to return into rotting” still indicates that, given enough time, his body would have been on its way toward rotting.

Therefore, after his death the Messiah’s body could be destroyed or further damaged, which explains why his followers retrieved his body from the stake before the Jewish priests and leaders could lay their hands upon it.

This detail also explains why father Yahweh did not let the process of the Messiah’s death go any further than the third day after his execution. The fact that he was in the tomb for three days proves he was most assuredly dead, yet it was within the time frame before his ruach-type body would begin to decay.

The Incorruptible Body
Just as with the Messiah during the time that he was a fleshly man, those of the resurrection will have new incorruptible (i.e., a ruach-type) body, one that is capable of inheriting immortality.

Saul begins by explaining:

Yet someone will say, “How are the dead raised? With what body do they come?” Fool, what you sow is not quickened UNLESS IT DIES. And what do you sow? YOU DO NOT SOW THE BODY THAT WILL BE but a bare grain; it can be of wheat or one of the rest. Not every flesh is the same flesh, but one flesh of men, and another flesh of beasts, and another of fishes, and another of birds. And there are heavenly bodies and earthly bodies: but truly different is the heavenly glory and different is the earthly. One glory is the sun and another glory is the moon, and another glory the stars; for star to star differs in glory. SO ALSO IS THE anastasis (standing up; i.e., RESURRECTION) OF THE DEAD. (1 Cor. 15:35-42a)

Straightforwardly, Saul is telling us that the corruptible flesh-and-blood body that men presently have is but a bare grain that must be planted in death in order to reach a higher form. It is now one type of glory. At the resurrection, what springs up is a different kind of glory. It is a different type of flesh (as one flesh can differ from another).

The new body is not made up of the previous type of flesh, for our present flesh is corruptible (decaying), i.e., it ages, becomes diseased, and dies of itself. Our resurrected ruach-type body will be incorruptible (nondecaying), maturing to a prime stage of early adulthood—i.e., maintaining a youthful appearance, unable to suffer disease, and, although subject to a mortal wound from outside forces, unable to die of itself.

Saul writes:

It (the body) is sown in phthora (corruption, decay),48 it awakens in aphtharasia (incorruption, i.e., A NONDECAYING FORM).49 (1 Cor. 15:42b)

The Greek term diaphthora, which is used to describe what kind of body the Messiah did “not” have, is a form of the term phthora (corruption). Concisely, in our present form, we have a decaying or corruptible body—a body that degenerates, is subject to infirmities, and dies of itself.

On the other hand, the word aphtharasia, which refers to the kind of body the Messiah had from his birth as a human, is the negative form of phthora (decaying) and literally means “nondecaying.”

Some Christian dictionaries and concordances will often add “immortality” or “unending existence,”50 but this is a slight misrepresentation of the Greek word. By “incorruptible” or “nondecaying,” it means that if left to itself, the body will not decay (become diseased, grow old, or die of itself). Yet the nondecaying body can still suffer death and be destroyed by outside forces.

For example, Isaiah, while speaking of that future time, remarks:

There will no more be aul (evil)51 days and an old man who has not fulfilled his days, for as a youth, a son of a hundred years, he (the old man) WILL DIE; and the sinner, (as) the son of a hundred years, he will be unworthy. (Isaiah 65:20)

The meaning of Isaiah’s words, which are glossed over by the LXX paraphrase,52 are set within the context of the Millennial Judgment Day.

Isaiah does not mean that a youth will die at a hundred years of age (for during this time people may well live to be a 1,000 years old before the Final Judgment), but rather a young person brought back in the resurrection of the dead will reach a youthful form when reaching 100 years old, and will retain that form when becoming “an old man.”

Nevertheless, if that old man proves to be a sinner and is unworthy of attaining eternal life (although he retains a youthful body, a form arrived at during the first 100 years of Judgment), “he will die.”

In this sense, if unaffected by any outside intrusion (e.g., one being murdered, given death in the Gehenna Fire, etc.), an incorruptible body, once quickened, could experience an unending existence as a youthful person.

Nevertheless, an incorruptible, nondecaying body can still suffer death or dismemberment. For example, if one was beheaded, regardless of his nondecaying body, he would die. Indeed, the Messiah suffered death by being murdered.

Yahushua even warned that it was better to enter into life (i.e., eternal life) without an eye or hand than to retain these bodily parts and be thrown into the Gehenna Fire.53 His statement clearly shows that during the Millennial Judgment Day, a resurrected person could still lose parts of his body.

As the evidence reveals, the capability of death is precisely what the Scriptures teach as the end of those who are resurrected but fail to make themselves worthy of being quickened at the Final Judgment.

A Better Body is Required
The important thing we must take notice of is that a new and better body is required before we can inherit eternal life. As Saul notes, our present corruptible “flesh and blood cannot inherit the kingdom of Yahweh, nor does phthora (corruption) inherit aphtharasian (incorruptibility).”54

Therefore, only incorruptibility can inherit incorruptibility. That a new incorruptible body of flesh and blood is required is also revealed in the parable of the torn garment and the new wine skins.

Yet no one sews a piece of unfulled cloth on an old garment: for its filling up takes away from the garment, and a worse tear takes place. Nor do they put new wine into old skins, otherwise the skins will burst, and the wine is poured out, and the skins will be destroyed; but they put new wine into new skins, and both are preserved together. (Matt. 9:16-17; Mark 2:21-22; Luke 5:36-38)

Due to the fact that Adam and Eve were given the primary instruction to produce offspring,55 they were originally created “naked,” i.e., they had a material body in order to perform the task. Nonetheless, they were not “ashamed,” because their material body was clothed with the sacred ruach.56 Since their bodies were clothed, it kept them youthful, free from corruption, and capable of continuous life.57

Unfortunately, Adam and Eve sinned, being enlightened by the Tree of the Knowledge of Good and Evil, called by Josephus the tree of “wisdom by which can be distinguished what was good and what was evil.”58 Cursed with death because of their disobedience, they were now able to see that they were naked (mortal), for the sacred ruach was no longer covering them, and they were ashamed.

Josephus writes:

And now they became aware that they were naked and, ashamed of such exposure to the light of day, bethought them of a covering. (Jos. Antiq. 1:1:4)

So they hid from Yahweh, clothing themselves instead with loincloths of fig leaves to conceal their nakedness.59 Yet the absence of the sacred ruach allowed entropy to set in. The curse of death now passed to all mankind.60 The apostle Saul refers to this cursed body as “the body of this death.”61

Therefore, when humans die, the wages of sin being death, there are two important changes that affect their condition at the Resurrection.

  • First, those of the Resurrection do not marry,62 meaning that they are no longer required to produce children.
  • Second, they are legally sinless, having paid their debt to Yahweh. Accordingly, Yahweh will give them a ruach-type incorruptible body that is capable of inheriting eternal life. Nevertheless, this new, incorruptible body is not itself part of the Inheritance, only a prelude to giving them the Inheritance.

Corruption Cannot Inherit
As a result, since “flesh and blood cannot inherit the kingdom of Yahweh, nor does corruption inherit incorruptibility,”63 Saul adds:

It (the body) is sown in dishonor; it stands up in glory. It is sown in weakness; it stands up in power. It is sown a psuchikon (= nephesh-type) body; it stands up a pneumatikon (= ruach-type) body. There is a nephesh-type body and there is a ruach-type body. (1 Cor. 15:43-44)

As already stated, this resurrected, incorruptible body is defined by Saul as being one like the body which Yahushua had when he came “out of the heavens” and became a man,64 i.e., a human with an incorruptible flesh-and-blood body.

It is clear that this body is still flesh and blood, but now, enhanced and made incorruptible by ruach, it is capable of inheriting, just as the Messiah was capable of inheriting. Therefore, the evidence proves that there are two types of fleshly bodies prior to our quickening:

  1. The present human body, which is sown as a nephesh-type, corruptible flesh-and-blood body.
  2. The body that is raised is a ruach-type, incorruptible flesh-and-blood body. This body is modeled after the one the Messiah had after he descended from the third heavens and was transformed into a human.

The key point is, as Saul later adds, “the dead will be awakened aphthartoi (incorruptible, nondecaying).”65 In 1 Corinthians, Saul completes his discussion on this matter by pointing out that, after attaining our incorruptible but mortal bodies, we must then be quickened into immortal beings.66 Those not quickened will perish with an eternal death.

Still Mortal
The resurrected person, having an incorruptible flesh and blood body, has not attained immortality at this stage and is still mortal. This fact is reflected in Matthew:

And you should not have fear from those apokteinontun (killing)67 the body, but the psuchen (= nephesh) are not able to apokteinai (kill);68 but you should rather fear him who is capable of apolesai (causing to utterly perish)69 both person (nephesh) and the body in Gehenna. (Matt. 10:28))

In this passage Yahushua is advising his listeners not to be afraid of anyone, man or demon, for they can slay the body but are not capable of putting an end to the person or nephesh (the divine, ruach aspect of Adam), because Yahweh can resurrect the nephesh back to life from sheol.

Rather, we should fear Yahweh, for Yahweh can permanently destroy both the body and the nephesh in the Gehenna Fire. The Gehenna Fire, which can cause the nephesh and the body to utterly perish, envelopes the entire earth at the end of the Millennial Judgment Day.70

Further, this fiery event occurs well after the Second Resurrection.71 Accordingly, as we have been informed by the above verse from Matthew, those cast into the Gehenna Fire will not only have a mortal body but a mortal nephesh, for both are subject to the Second Death and can perish in that fire.

Similarly, we are told in Matthew that it is more profitable for a man to enter into eternal life with his offending eye cut out or with his offending right hand cut off rather than “your whole body to be cast into Gehenna.”72

Since we are saving both our body and our nephesh, it is clear that we are saving the ruach-type flesh and blood that such would entail. This body will also be clothed with sacred ruach as a protective covering—although the wicked will lose this covering before they are destroyed at the end of the world-age. The wicked will lose this protection because they will reject and blaspheme the sacred ruach.73

A Body Like the Messiah
As previously stated, our primary model of a mortal ruach-type incorruptible body comes with Yahushua the Messiah. As a man Yahushua had a ruach-type flesh-and-blood incorruptible body but was mortal, for he suffered, shed blood, and died with this type of body.

Since we are to have a body like the Messiah had when he came from out of the heavens,74 then our resurrected bodies, like his, will also be mortal. The mortal nature of those resurrected is further confirmed in the book of Revelation. Here it is foretold that after the 1,000-year reign of the Messiah the following will occur:

And the sea will deliver up the dead in it; and death and sheol will deliver up the dead which are in them: AND they were judged, every man according to his works. And death and sheol were cast into the lake of fire. THIS IS THE SECOND DEATH. And if anyone was not found written in the book of life, HE WAS CAST INTO THE LAKE OF FIRE. (Rev. 20:13-15)

Yet to the fearful, and untrusting, and abominable, and murderers, and those committing sexual crimes, and sorcerers, and idolaters, and all liars, their part is in the lake which burns with fire and brimstone; which is the second death. (Rev. 21:8)

The criminals listed in this passage are given a second death, which clearly means that they have already suffered a first death and have subsequently been resurrected back to life with a new incorruptible but mortal body.

The first death, meanwhile, cannot be escaped by anyone, including the Messiah.75 The second death can be avoided if we acquire the divine nature. Those found written in the Book of Life at the end of the Millennial Judgment Day, on the other hand, are saved from the Gehenna Fire because, just before the arrival of father Yahweh, their mortal incorruptible bodies will have been quickened into immortal ruach beings.

Clothed With the Ruach
Being permanently clothed with the sacred ruach, they will not be ashamed for they will not be found naked. After their quickening, the intense flames of the Gehenna Fire will have no effect on them. The wicked, on the other hand, although they have been resurrected with incorruptible bodies, will commit the unpardonable sin by rejecting the sacred ruach, which will then leave them. Unclothed and devoid of the sacred ruach, they will find death in the Gehenna Fire—i.e., the second death.

An excellent example which proves that those raised from the dead (and even beyond the quickening) will still have flesh and bones comes with the account of the resurrected Messiah.

  • History shows us that Yahushua remained in sheol and his tomb for three days and nights.76
  • After three days, when those who came to see the deceased had arrived, they found Yahushua’s body missing.77
  • They also found the linens and graveclothes used during the embalming of Yahushua’s body “wrapped up in one place by itself,”78 implying that someone had unwrapped the body.

The body of the Messiah did not simply disappear. The angels at the grave site asked the visitors, “Why do you seek the living with the dead?”,79 after which they announced that the Messiah had “awakened”80 and that he “was not here.”81

Later, Yahushua suddenly appeared among the apostles who had locked themselves within a house in Jerusalem and said to them, “Peace be to you.” Yet being terrified and filled with fear, the apostles “thought they had seen a pneuma (ruach or spirit being).”82

And Yahushua said to them:

Why are you troubled? And why do reasonings come up into your minds? See my hands and my feet, that I am he? Feel me and see, BECAUSE A SPIRIT BEING DOES NOT HAVE FLESH AND BONE, AS YOU BEHOLD ME HAVING. And saying this, he showed them the hands and feet. (Luke 24:37-40; John 20:19-20)

This statement is hard evidence that someone raised from the dead (and even someone quickened into immortality) still retains a fleshly body.

Yet there is an all-important difference in the resurrected incorruptible body one receives during the Second Resurrection. This type of resurrected body is reinforced by the sacred ruach of Yahweh and is incorruptible (unable to decay) but still mortal.

Because of the incorruptible nature of the ruach-dominated fleshly body, those of the Resurrection—whether they prove to be pious or wicked—will be able to survive until the end of the Millennial Judgment Day. At that time they will face either eternal life or eternal death by means of the Gehenna Fire.

The Secret Meaning
Herein lies the secret meaning behind the expression, “flesh and blood will not inherit the kingdom of Yahweh”;83 yet Yahushua did inherit the kingdom and still retained his flesh. It is not “just” flesh and blood that inherit but the justified person with the sacred ruach that clothes the body and enables one to inherit. More will be discussed on this issue in a separate study on the quickening.

This truth was also known by the early Assemblies following the Messiah up until the 2nd century C.E. Justin Martyr, for example, plainly states, “Yet I, and all other entirely orthodox Christians, know that there will be a resurrection OF THE FLESH.” (Justin, Trypho 80:5)

Likewise, Tatian observes that when the nephesh (soul) dies it “is dissolved with the body, but rises again at the last (day), at the end of the world, WITH THE BODY, receiving death by punishment in eternity. Yet, again, if it acquires the knowledge of the deity, it (the body) does not die.” (Tatian 1:13)

Therefore, Tatian realized that a resurrected person who does not receive the knowledge of Yahweh will receive death by an eternal punishment (i.e., he will perish forever).

Conclusion
When humans return to life in one of the two Great Resurrections, our nephesh (person, self), which has been clinging to the ‘aphar of our dead bodies (or, if the body has dissipated, clinging to the material elements of the ground, water, etc.) while in the state of sheol (death), will be resurrected with an incorruptible body.

The combination of our nephesh with this new, fleshly ruach-type incorruptible body will then be brought to life with the animating ruach of life.

Despite the fact that we are resurrected into a higher form of an incorruptible fleshly body, we will still be mortal (for which reason those who do not attain to salvation at the end of the Millennial Judgment Day will die a second death, being consumed in the Gehenna Fire).

For those of us who are saved, our incorruptible flesh and bone body will be quickened into eternal life, also by means of the sacred ruach, at the end of the Millennial Judgment Day.

In this regard, we must keep in mind that the sacred ruach, which is used by Yahweh in each stage of our development into higher beings (e.g., original creation, resurrection from the dead, quickening into eternal life, and the attainment of perfection), must not be confused with three other types of ruach:

  1. The animating ruach of life, the divine power which allows us to live.
  2. The psychological or mental ruach, which is defined as the disposition and thinking part of the human nephesh (i.e., the self and innermost self).
  3. That part of the sacred ruach originally given to Adam in order to form the divine aspect of the human nephesh or person.

However, Yahweh will quicken this divine aspect of the nephesh, transforming those inheriting eternal life into a higher, immortal ruach form. This act will then be followed by an even higher form—our perfection, also accomplished by the sacred ruach.

Endnotes

  1. ↑ Matt. 26:28; Mark 14:24; Luke 22:20.
  2. ↑ John 19:34.
  3. ↑ The Hebrew word balah means “to fail; by impl. to wear out, decay” (SEC Heb. #1086).
  4. ↑ The Hebrew word shakhath means “to decay, i.e. (caus.) ruin” (SEC Heb. #7843). In the LXX it is translated diaphthoran.
  5. ↑ The Greek word diaphthora means “decay” / “corruption” (SEC Gk. #1312).
  6. ↑ CS, 1, p. 315; e.g., LXX Ps. 16:10.
  7. ↑ See notes 44 & 45 above.
  8. ↑ Jonah 1:17 (cf. Matt. 12:38-40; Luke 11:29-30); Matt. 27:62-64; Mark 8:31, 9:31.
  9. ↑ The Greek term phthora means “decay, i.e. ruin” (SEC Gk. #5356).
  10. ↑ The Greek term aphtharasia means “incorruptibility” / “incorruption” (SEC Gk. #861).
  11. ↑ E.g., ILT, p. 16; SEC Gk. #861.
  12. ↑ The Hebrew term aul means “(moral) evil” (SEC Heb. #5765–5766). It is often mistranslated due to the influence of the LXX paraphrase.
  13. ↑ See note 51 above.
  14. ↑ Matt. 5:29-30; Mark 9:43-50.
  15. ↑ 1 Cor. 15:50.
  16. ↑ Gen. 1:28.
  17. ↑ Gen. 2:25.
  18. ↑ The ability of Adam and Eve to remain young is assumed when they were guaranteed life by Yahweh as long as they did not partake of the Tree of the Knowledge of Good and Evil (Gen. 2:8, 16-17, 3:2-6). Furthermore, Gen. 3:22-24 provides the information that neither Adam nor Eve ever ate from the fruit of the Tree of Life.
  19. ↑ Jos., Antiq., 1:1:3.
  20. ↑ Gen. 3:6-13; Jos., Antiq., 1:1:4.
  21. ↑ Rom. 5:12.
  22. ↑ Rom. 7:24.
  23. ↑ Matt. 22:29-30; Mark 12:24-25; Luke 20:34-35; Rom. 7:1-3; 1 Cor. 7:39.
  24. ↑ 1 Cor. 15:50.
  25. ↑ 1 Cor. 15:46-50.
  26. ↑ 1 Cor. 15:52.
  27. ↑ 1 Cor. 15:45-58.
  28. ↑ The Greek terms mean “to kill, slay” (GEL; SEC Gk. #615).
  29. ↑ Ibid.
  30. ↑ The Greek term apolesai means “to destroy fully (reflex. to perish, or lose)” (SEC Gk. #622).
  31. ↑ E.g., 2 Pet. 3:5-13; cf., Rev. 21:1; Isa. 65:17, 66:22.
  32. ↑ Rev. 20:1–21:8.
  33. ↑ Matt. 5:29-30. Also see Matt. 18:8-9; Mark 9:43-47.
  34. ↑ Matt. 12:31-32; Mark 3:28-30; Luke 12:10; Heb. 6:3-8.
  35. ↑ 1 Cor. 15:46-49.
  36. ↑ Heb. 9:27; 1 Cor. 15:22.
  37. ↑ Matt. 12:38-41; Luke 11:29-30 (cf. Jon. 1:17); John 12:27-34; Eph. 4:7-10; Acts 2:27, 31.
  38. ↑ Mark 16:2-11; Matt. 28:1-8; Luke 24:1-12; John 20:1-10.
  39. ↑ John 20:5-9; Luke 24:12; cf., Mark 15:46; Matt. 27:59; Luke 23:53; John 19:38-40.
  40. ↑ Luke 24:5.
  41. ↑ A form of egeiro, see SEC Gk. #1453.
  42. ↑ Mark 16:6; Matt. 28:6; Luke 24:6.
  43. ↑ Luke 24:37.
  44. ↑ 1 Cor. 15:50.

Bibliography and Abbreviations

AB = The Amplified Bible, Containing the Amplified Old Testament and the Amplified New Testament. Zondervan Publishing House, Michigan, 1965.

AVTV = An Arabic Version of the Testimonium Flavianum and its Implications, by Shlomo Pines, Jerusalem, The Israel Academy of Sciences and Humanities, 1971.

CHAL = A Concise Hebrew and Aramaic Lexicon of the Old Testament. William L. Holladay. Based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner. William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1971.

CS = A Concordance to the Septuagint and the Other Greek Versions of the Old Testament (including the Apocryphal Books). Edwin Hatch and Henry A. Redpath. 3 vols. Reprinted by Baker Book House, Grand Rapids, Michigan, 1991.

GEL = An Intermediate Greek-English Lexicon. Founded upon the seventh ed. of Liddell and Scott’s Greek-English Lexicon. At the Clarendon Press, Oxford, 1961.

HEL = Hebrew-English Lexicon. Zondervan Edition, 1970. Catalog #6264. Samuel Bagster & Sons, LTD., London. Zondervan Publishing House, Grand Rapids, Michigan.

IB = Green, Jay. The Interlinear Hebrew/Greek English Bible. 4 vols. Associated Publishers and Authors, Inc., Indiana, 1979.

ILT = Lex. Greek–English Lexicon to the New Testament. This lexicon is located in the back of The Interlinear Literal Translation of the Greek New Testament. George Ricker Berry. Zondervan Publishing House, Michigan, 1958.

LSB = Holy Bible: Lindsell Study Bible, The Living Bible Paraphrased, ed. Harold Lindsell, Tyndale House Publishers, Inc., Illinois, 1971.

NIV = The Holy Bible, New International Version, by the International Bible Society (Cornerstone Bible Publishers / Zondervan, 1984).

NJB = Wansbrough, Henry, gen. ed. The New Jerusalem Bible. Doubleday & Company, Inc., New York, 1985.

NTB = Moffatt, James. A New Translation of the Bible. Harper & Row, New York, 1954.

REB = Rotherham, Joseph Bryant. Rotherham’s Emphasized Bible. Kregel Publications, Grand Rapids, Michigan, 1959.

SEC = Strong’s Exhaustive Concordance.

YDNB = Parke-Taylor, G. H. Yahweh: the Divine Name in the Bible. Wilfrid Laurier University Press, Waterloo, Ontario, 1975.

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