Did God really say, “You will surely die” (תָּמוּת מוֹת)? Do you know the answer to that question? Do you know where it came from? It wasn’t Christmas or Easter. But the failure to correctly answer that question led to our need for Christmas and Easter. And some other things.
Do you only go to church on Christmas and Easter? For many, Christmas and Easter are the two things you celebrate because they represent God’s plan for saving us from our sins. Aren’t they? Are they the days that get you into Heaven? If so, you’re not alone. But really, they’re only part of the story.
First, a quick word about the image for this one. I asked for two different scenes in one image. At first, I wasn’t going to use any of them. I reworded the request, to make the desire for two completely different scenes clearer. I even described the scene outside the empty tomb where Jesus was laid after the crucifixion. The results were even worse.
So I decided to stay with this one.
Why? I mean, it’s just so wrong!
And it is. But it’s also sad, because it’s indicative of the kinds of stuff the image generator was “trained” on. There apparently is so much wrong stuff out there on Easter, aka “Resurrection Day”, that it gave me an image of Good Friday, the Day Jesus was crucified on the cross. And even then, it merged the two, even though I specified two different scenes.
That’s a sad commentary on the state of the information out there on the web for someone who doesn’t know about these three important Christian days. How is anyone supposed to learn what’s right, with all the junk out there? And who put it there?
Maybe this series on God’s plan for the salvation of His people is even more important than I thought.
Summary
Delves into the nuanced interpretation of the biblical phrase “you will surely die,” examining its implications beyond the literal sense and how it connects to the broader narrative of salvation.
God’s Command to Adam: discusses the biblical account of God commanding Adam not to eat from the tree of knowledge of good and evil, with the consequence of death (תָּמוּת מוּת) for disobedience.
Translation Variations: highlights the differences in translations of the Bible, emphasizing that English versions are not the original word of God but interpretations of Hebrew or Greek texts.
Death Interpretation: examines the Hebrew תָּמוּת מוּת phrase sometimes interpreted as “dying thou dost die” or “you will surely die” and suggests it may imply both a physical and spiritual death, rather than a simple repetition for emphasis.
Salvation and Resurrection: reflects on the Christian belief in resurrection and eternal life through Jesus, suggesting that understanding the full context of biblical events like the Fall is crucial for faith.
In conclusion, the intricate analysis of scriptural language presented here invites us to reflect on the multifaceted nature of spiritual teachings, encouraging a deeper understanding of the divine plan that unfolds from Genesis to the Resurrection.
Why is salvation needed?
Many people may say that we need salvation because we sinned against God. Maybe “the fall” gets added to that. Some, wrongly, will say something about Adam and Eve eating the forbidden apple in the Garden of Eden.
As I pointed out, one of those answers is wrong. All of them are something less than the complete truth. You may remember, from Perry Mason or some such TV show, the importance of telling the truth, the whole truth, and nothing but the truth. I know, that’s not done so much anymore. But it really is important. After all, even Satan tells partial truths.
What were Adam and Eve told to not do?
As soon as we ask something like ” What were Adam and Eve told to not do?”, we’re making some assumptions. As Perry Mason would say, those are facts entered without evidence!
For instance:
- Do we know that Adam and Eve were actually told anything? (see below)
- Do we know that either of them from forbidden to do something? (coming in the next segment of this series)
Let’s take a look at those two things. Most people will likely say “yes” to both of them.
Do we know that Adam and Eve were actually told anything?
We do know that Adam was told something. And that he was told by God. What was Adam told? What we think Adam was told depends on which Bible translation we read.
For instance, in the 1984 NIV that I tend to use as the default here, it says:
Adam and Eve
…
Ge 2:15 The LORD God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the LORD God commanded the man,
…
So, God told Adam something. We’ll get to what God said in a moment.
The thing is, we aren’t told who told Eve. It may have been God. Or, maybe it was Adam. We just don’t know.
I feel like it’s usually significant when some seemingly important detail gets left out. It’s not like God forgot to tell the author, Moses. But why?
Well, again, we can’t know for sure. But, many times when something gets left out, it feels like it’s to prevent us from putting something “in a box”.
For instance, if God told Eve, then we can assume it wasn’t Adam’s fault when Eve was tricked. We could blame God for not explaining it properly. Or we could blame Eve for not listening well enough.
But then, if Adam told Eve, then God’s off the hook, and the explanation/listening issue remains, but with Adam and Eve, rather than God and Eve.
But we aren’t told. We can’t blame anyone. And that’s a good thing. Why? Because, as we learn later in the Bible, there’s not a single one of us who could’ve come away from the scenario with the serpent and avoided the temptation to eat from the tree.
What did God tell Adam? – you will surely die
Let’s put verse 15 back, along with the remainder of the statement from God.
Ge 2:15 The LORD God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the LORD God commanded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.”
The question now is this: what does that mean?
Many of us learn, from a variety of sources, that God forbade Adam from eating from the tree of knowledge of good and evil. But – is that correct?
The Bible is inerrant, it’s the word of God, so it must be true, right? Sorry, but our English translations of the Bible are not God’s word. They are translations, with some interpretation, of something. If they came from the original Hebrew (in this case) or Greek, then they came from God’s word. But if they were translated from, say English to Chinese, then neither of them is God’s word.
Here are those same verses, but this time from Young’s Literal Translation, where the English most closely resembles, word for word, the original Hebrew.
Ge 2:16 And Jehovah God layeth a charge on the man, saying, ‘Of every tree of the garden eating thou dost eat; 17 and of the tree of knowledge of good and evil, thou dost not eat of it, for in the day of thine eating of it—dying thou dost die.’ 1Young, R. (1997). Young’s Literal Translation (Ge 2:16–17). Logos Bible Software.
Look what it says at the end: “dying thou dost die” — not “you will surely die”
What’s going on? Well, here’s another look at the passage, with the Hebrew words underneath the corresponding words in the 2010 NIV English translation, which says certainly rather than surely.
Notice – the English text says “you will certainly (surely) die.
And yet, there are only two Hebrew words. Both are Strong’s #4191. The word is repeated.
Many times when something is repeated in the Bible, that’s to show it will definitely happen. But then, that’s also usually a phrase, a sentence, a complete event. This is one word.
Maybe we can consider death enough of an event to make the repeating word formula valid, even though it is just one word.
Now, let’s see what shows up for 4191.
4191 מוּת [muwth /mooth/] v. A primitive root; TWOT 1169; GK 4637; 835 occurrences; AV translates as “die” 424 times, “dead” 130 times, “slay” 100 times, “death” 83 times, “surely” 50 times, “kill” 31 times, “dead man” three times, “dead body” twice, “in no wise” twice, and translated miscellaneously 10 times. 1 to die, kill, have one executed. 1A (Qal). 1A1 to die. 1A2 to die (as penalty), be put to death. 1A3 to die, perish (of a nation). 1A4 to die prematurely (by neglect of wise moral conduct). 1B (Polel) to kill, put to death, dispatch. 1C (Hiphil) to kill, put to death. 1D (Hophal). 1D1 to be killed, be put to death. 1D1A to die prematurely. 2Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
It means die. Or at least it has something to do with death.
However, we’re not quite done yet. Now, notice the letters just above the two instances of 4191. They’re different. That means there are two different forms of the word. In other words, we need to dig deeper here. Is it really “die”, repeated? Or is it two different ways of looking at something about death and not a repetition at all?
Would you believe, it is “die die”? But maybe not the way you think. Here are the two variations of what we read as “die”.
It’s another argument to consider whether it’s just repeating a word for emphasis. Maybe the most important thing to consider here is the context. What Christians call the Old Testament is actually Jewish Scripture. We, Christians, believe it all points to Jesus. To God’s full plan for redemption under the second covenant.
To that end, we look at it differently. Yes, prophecies were for the people of that time. And yet, we also look at many of them as having dual meanings. One for the Israelites/Hebrews/Jews of the time. But we now also look to them for prophecies for the Messiah, as do the Jews. However, we differ on who that Messiah is. We believe it to be Jesus. They are still awaiting Messiah.
Since we have the New Testament to inform us of the Christian Messiah, when we look back, we can identify more prophecies that relate to Him and to God’s plan. I know, it sounds somewhat like circular proof. To be sure, I don’t like circular proofs at all, where we set up a model based on assumption, then go back and use those assumptions to prove the model works. Well, duh – unless we did something stupid, of course it works!
However, in this case, I’m talking about identifying Jesus as the Messiah by using His life, from birth to death to ascension back to Heaven, and prophecies about Him in the Old Testament. Then, once we show that Jesus is the Messiah foretold in the Old Testament, we can also go back and identify other/different passages that tell us more about God.
So, here, given that we, Christians, do believe Jesus is the foretold Messiah, we can use the context of what we know about God’s plan for our salvation to consider something else about the “die die” wording other than only physical death.
To that end, let’s go back and look at the Hebrew word again:
4191 מוּת [muwth /mooth/] v. A primitive root; TWOT 1169; GK 4637; 835 occurrences; AV translates as “die” 424 times, “dead” 130 times, “slay” 100 times, “death” 83 times, “surely” 50 times, “kill” 31 times, “dead man” three times, “dead body” twice, “in no wise” twice, and translated miscellaneously 10 times. 1 to die, kill, have one executed. 1A (Qal). 1A1 to die. 1A2 to die (as penalty), be put to death. 1A3 to die, perish (of a nation). 1B (Polel) to kill, put to death, dispatch. 1C (Hiphil) to kill, put to death. 1D (Hophal). 1D1 to be killed, be put to death. 1D1A to die prematurely. 3Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
Given the grammatical form of the word ( Qal, from the VA….) description in the other image, I highlighted two of the possible meanings in the “1” definitions.
1A1 to die.
1A4 to die prematurely (by neglect of wise moral conduct).
Some sources say this “die die” is always a feature meant to indicate importance and/or that something definitely will happen.
Others say context is important.
Some say that since this construct of “die die” is used in places where there’s no spiritual meaning, then it must be the repetition of the word to indicate it’s important and will happen.
And that would be great, if the Hebrew word was the same. But it isn’t. Grammatically, it indicates what Young’s literal translation says: “dying thou dost die”. In other words, while you’re dying you will die.
So what do we do? I did a search for, not the English word die, but for both of the Hebrew words together in the same manner as in Gen 2:17.
It appears in 14 verses. However, not all of them are God speaking to someone. I have to wonder, is God bound by our rules of common speech patterns and grammar? Or can He, given the limitations of our language, say things based on context? I mean, we do that all the time. Why do we assume He can’t?
Other passages where God used “die die” / תָּמוּת מוֹת – aka you will surely die
Assuming that God uses our languages in the same manner we do, let’s take a look at a few of the 13 other verses where we read “die die” from the Hebrew תָּמוּת מוֹת.
The LORD’S Judgment on Ahaziah
The following passage is about God’s judgment against Ahaziah, King of Israel. Delivering God’s judgment against the King is the last we read of Elijah, just before Elisha witnesses The Lord taking Elijah up to Heaven. Elisha then continues on as the Lord’s prophet.
Here’s a bit of background on what takes place in the passage.
Ahaziah Consults Baal-Zebub (1:1–18). The reign of Ahaziah (853–852 B.C.) was introduced in 1 Kings 22:51–53. When Ahaziah suffered an accident in his palace, he sent messengers to consult the Phoenician god Baal-Zebub to learn if he would recover. But Elijah interrupted the travel of Ahaziah’s messengers and announced that the king would die because he sought Baal-Zebub rather than the Lord. Time and again 2 Kings emphasizes that dependence on other gods is a way that leads to death. After three attempts by Ahaziah’s delegations, Elijah went personally to the bed of the king to repeat his message. The king died just as the Lord had said through His prophet.
The name Baal-Zebub (lord of the flies) was an intentional play on the original name Baal-Zebul, meaning lord of the lofty abode or princely lord. Beelzebub, the New Testament form of the name Baal-Zebub, became a symbol of Satan by the time of Christ (Matt. 10:25; 12:24–27). 4Mathews, K. A. (1998). The Historical Books. In D. S. Dockery (Ed.), Holman concise Bible commentary (p. 146). Broadman & Holman Publishers.
I highlighted the verses where the underlying Hebrew is (“die die”) תָּמוּת מוֹת – aka you will surely die
The LORD’S Judgment on Ahaziah
2Ki 1:1 After Ahab’s death, Moab rebelled against Israel. 2 Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers, saying to them, “Go and consult Baal-Zebub, the god of Ekron, to see if I will recover from this injury.”
2Ki 1:3 But the angel of the LORD said to Elijah the Tishbite, “Go up and meet the messengers of the king of Samaria and ask them, ‘Is it because there is no God in Israel that you are going off to consult Baal-Zebub, the god of Ekron?’ 4 Therefore this is what the LORD says: ‘You will not leave the bed you are lying on. You will certainly die!’ ” So Elijah went.
2Ki 1:5 When the messengers returned to the king, he asked them, “Why have you come back?”
2Ki 1:6 “A man came to meet us,” they replied. “And he said to us, ‘Go back to the king who sent you and tell him, “This is what the LORD says: Is it because there is no God in Israel that you are sending men to consult Baal-Zebub, the god of Ekron? Therefore you will not leave the bed you are lying on. You will certainly die!” ’ ”
2Ki 1:7 The king asked them, “What kind of man was it who came to meet you and told you this?”
2Ki 1:8 They replied, “He was a man with a garment of hair and with a leather belt around his waist.”
The king said, “That was Elijah the Tishbite.”
2Ki 1:9 Then he sent to Elijah a captain with his company of fifty men. The captain went up to Elijah, who was sitting on the top of a hill, and said to him, “Man of God, the king says, ‘Come down!’ ”
2Ki 1:10 Elijah answered the captain, “If I am a man of God, may fire come down from heaven and consume you and your fifty men!” Then fire fell from heaven and consumed the captain and his men.
2Ki 1:11 At this the king sent to Elijah another captain with his fifty men. The captain said to him, “Man of God, this is what the king says, ‘Come down at once!’ ”
2Ki 1:12 “If I am a man of God,” Elijah replied, “may fire come down from heaven and consume you and your fifty men!” Then the fire of God fell from heaven and consumed him and his fifty men.
2Ki 1:13 So the king sent a third captain with his fifty men. This third captain went up and fell on his knees before Elijah. “Man of God,” he begged, “please have respect for my life and the lives of these fifty men, your servants! 14 See, fire has fallen from heaven and consumed the first two captains and all their men. But now have respect for my life!”
2Ki 1:15 The angel of the LORD said to Elijah, “Go down with him; do not be afraid of him.” So Elijah got up and went down with him to the king.
2Ki 1:16 He told the king, “This is what the LORD says: Is it because there is no God in Israel for you to consult that you have sent messengers to consult Baal-Zebub, the god of Ekron? Because you have done this, you will never leave the bed you are lying on. You will certainly die!” 17 So he died, according to the word of the LORD that Elijah had spoken.
Because Ahaziah had no son, Joram succeeded him as king in the second year of Jehoram son of Jehoshaphat king of Judah. 18 As for all the other events of Ahaziah’s reign, and what he did, are they not written in the book of the annals of the kings of Israel?
It doesn’t seem at all unreasonable to think this is about both physical and spiritual death. Certainly, a prophet of The Lord has the ability to speak for God, and only God can deliver a message like this. Anyone can talk about the possibility of causing physical death, but only God can bring about spiritual death. Yes, Satan can lead us astray, but judgment belongs to God.
Jeremiah threatened with death
Let’s contrast this passage, where Jeremiah’s life is threatened. Not by God, of course, but by angry people. Again, here’s a brief background for what’s going on.
Jeremiah’s life is threatened
(26:1–24)
It is 609 BC—the beginning of King Jehoiakim’s reign (26:1). God tells Jeremiah to preach in the temple court. By preaching to the people who have come there to worship, he is in a way addressing the whole of Judah (26:2).
Jeremiah tells the people that there is still time to turn to God and be spared the coming disaster. If they don’t repent, the temple itself will be destroyed and become like the ruined shrine at Shiloh (26:3–6).
When Jeremiah has finished speaking, a crowd gathers round him. They are led by the priests and rival prophets—and they demand Jeremiah’s death (26:7–9). Some royal officials arrive to hear what has happened (26:10–11) and Jeremiah repeats his message to them (26:12–15). The officials believe that Jeremiah is a true prophet (26:16). Some elders recall that Micah delivered a similar message in his day (26:17–18).
Micah had prophesied that Jerusalem would be destroyed, but his king, Hezekiah, had repented and the city had been spared. Another prophet, Uriah, had preached a message of God’s judgment in the days of King Jehoiakim. Uriah fled to Egypt, but was brought back and executed (26:22–23).
Jeremiah’s trial ends, and he leaves under the protection of Ahikam. Ahikam’s father, Shaphan, may be the court secretary we encounter later (36:10); his son is Gedaliah—the person Nebuchadnezzar will appoint as governor of Judah after the destruction of Jerusalem (39:14). 5Knowles, A. (2001). The Bible guide (1st Augsburg books ed., p. 308). Augsburg.
Here’s a look at what Jeremiah was doing, and what would follow.
Jeremiah records the ministry of the prophet Jeremiah to the people of Judah, primarily in the years before the fall of Judah to Babylon. Jeremiah emphasized the people’s need to turn back to God. If they did not repent, judgment was imminent. While judgment came as predicted, God’s people could take comfort in the promises of future deliverance and restoration, especially the promise of a new covenant. Also: The Book of Jeremiah; Jeremiah; Prophecy of Jeremiah 6Faithlife, LLC. “Logos Bible Study Factbook.” Logos Bible Study, Computer software. Bellingham, WA: Faithlife, LLC, March 22, 2024.
Notice the part about “God’s people could take comfort in the promises of future deliverance and restoration, especially the promise of a new covenant”.
This is a rather long passage, but let’s take a look at it to get a good picture of the people and their anger at Jeremiah.
Jeremiah Threatened With Death
Jer 26:1 Early in the reign of Jehoiakim son of Josiah king of Judah, this word came from the LORD: 2 “This is what the LORD says: Stand in the courtyard of the LORD’S house and speak to all the people of the towns of Judah who come to worship in the house of the LORD. Tell them everything I command you; do not omit a word. 3 Perhaps they will listen and each will turn from his evil way. Then I will relent and not bring on them the disaster I was planning because of the evil they have done. 4 Say to them, ‘This is what the LORD says: If you do not listen to me and follow my law, which I have set before you, 5 and if you do not listen to the words of my servants the prophets, whom I have sent to you again and again (though you have not listened ), 6 then I will make this house like Shiloh and this city an object of cursing among all the nations of the earth.’ ”
Jer 26:7 The priests, the prophets and all the people heard Jeremiah speak these words in the house of the LORD. 8 But as soon as Jeremiah finished telling all the people everything the LORD had commanded him to say, the priests, the prophets and all the people seized him and said, “You must die! 9 Why do you prophesy in the LORD’S name that this house will be like Shiloh and this city will be desolate and deserted?” And all the people crowded around Jeremiah in the house of the LORD.
Jer 26:10 When the officials of Judah heard about these things, they went up from the royal palace to the house of the LORD and took their places at the entrance of the New Gate of the LORD’S house. 11 Then the priests and the prophets said to the officials and all the people, “This man should be sentenced to death because he has prophesied against this city. You have heard it with your own ears!”
Jer 26:12 Then Jeremiah said to all the officials and all the people: “The LORD sent me to prophesy against this house and this city all the things you have heard. 13 Now reform your ways and your actions and obey the LORD your God. Then the LORD will relent and not bring the disaster he has pronounced against you. 14 As for me, I am in your hands; do with me whatever you think is good and right. 15 Be assured, however, that if you put me to death, you will bring the guilt of innocent blood on yourselves and on this city and on those who live in it, for in truth the LORD has sent me to you to speak all these words in your hearing.”
Jer 26:16 Then the officials and all the people said to the priests and the prophets, “This man should not be sentenced to death! He has spoken to us in the name of the LORD our God.”
Jer 26:17 Some of the elders of the land stepped forward and said to the entire assembly of people, 18 “Micah of Moresheth prophesied in the days of Hezekiah king of Judah. He told all the people of Judah, ‘This is what the LORD Almighty says:
“ ‘Zion will be plowed like a field,
Jerusalem will become a heap of rubble,
the temple hill a mound overgrown with thickets.’
Jer 26:19 “Did Hezekiah king of Judah or anyone else in Judah put him to death? Did not Hezekiah fear the LORD and seek his favor? And did not the LORD relent, so that he did not bring the disaster he pronounced against them? We are about to bring a terrible disaster on ourselves!”
Jer 26:20 (Now Uriah son of Shemaiah from Kiriath Jearim was another man who prophesied in the name of the LORD; he prophesied the same things against this city and this land as Jeremiah did. 21 When King Jehoiakim and all his officers and officials heard his words, the king sought to put him to death. But Uriah heard of it and fled in fear to Egypt. 22 King Jehoiakim, however, sent Elnathan son of Acbor to Egypt, along with some other men. 23 They brought Uriah out of Egypt and took him to King Jehoiakim, who had him struck down with a sword and his body thrown into the burial place of the common people.)
Jer 26:24 Furthermore, Ahikam son of Shaphan supported Jeremiah, and so he was not handed over to the people to be put to death.
Notice that I highlighted two things above. The yellow one is the one we’ve been looking at: “die die” / תָּמוּת מוֹת – aka you will surely die.
However, while the green one is also about Jeremiah’s death, it’s a different variation of the word. This time the Hebrew word is:
4194 מָוֶת [maveth /maw·veth/] n m. From 4191; TWOT 1169a; GK 4638; 160 occurrences; AV translates as “death” 128 times, “die” 22 times, “dead” eight times, “deadly” once, and “slay” once. 1 death, dying, Death (personified), realm of the dead. 1A death. 1B death by violence (as a penalty). 1C state of death, place of death. 7Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
This time it’s a noun, not a verb, so some difference makes sense. Also note that the root word from which this one is derived is the same as the repeated one we’re looking into. However, also notice the lack of anything to do with moral conduct. The spiritual side of things isn’t present here. And it shouldn’t be.
While the people may wish for spiritual death for Jeremiah, they don’t have the ability to make it happen. They could take his physical life, although they failed since God was protecting Jeremiah. But they had to right to do anything about his soul.
Other passages with “die die” / תָּמוּת מוֹת – aka you will surely die
This same theme runs throughout the other passages where “die die” / תָּמוּת מוֹת is used.
Conclusion – Did God really say, “You will surely die” (תָּמוּת מוֹת)?
After all that, what do you think? Did God really say, “you will surely die” if you eat from the tree of the knowledge of good and evil? Did God say “die die”, repeating the word to let Adam know he really was going to die if he ate from that one tree? Or was God letting Adam know there were two kinds of death he would suffer if he ate from that tree?
If you’re really into patterns, maybe you say it was “you will surely die”. And that the Hebrew word was used twice for emphasis. Even though it was a different form of the word.
The adjacent image is in no way meant to be a true representation of our resurrection. What is meant to show is the two-fold nature of resurrection. A new body, indicated by the woman running in the graveyard. And our spirit, brought back to life through rebirth from our belief in Jesus, as indicated by the woman in white about the entrance to Heaven.
For Christians, I hope we recognize the true implications of Adam and Eve eating from the tree of the knowledge of good and evil. Because of what’s known as “The Fall”, we are all born spiritually dead. Plus, we will all end our life with physical death. If we choose to follow Jesus, we will be born again, as Jesus told Nicodemus. If we do that, then we’ll also be given a new body when we’re resurrected and in Heaven.
Think about that. Here it is in a more obvious format.
- We are born
- At birth, we are spiritually dead.
- During our life, we can choose to be “born again”, spiritually alive.
- At death, our physical body will be, well, dead.
- At death, if we chose to follow Jesus. we are still spiritually alive.
- After death, if we chose to follow Jesus, we will be given a new, eternal body in Heaven.
So now, what do you think?
Even in Jesus’ time, some of the Jews didn’t believe in resurrection after death. But it’s an important part of our faith. As we saw above, it’s part of what Jeremiah’s prophecy was about.
Even if it wasn’t understood, accepted, or believed back then, I have to believe it is there for us today. There were both physical and spiritual implications for Eve, Adam, and for us. If we believe the only things in God’s plan for us are physical resurrection and going to Heaven, we’re certainly missing out on so many things in this life.
And I wonder, if we are focused only on the physical resurrection, are we truly following Jesus?
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Images from Designer in MS Edge using Copilot, which uses DALL-E 3
Summary by MS Copilot, with some modifications/corrections
Footnotes
- 1Young, R. (1997). Young’s Literal Translation (Ge 2:16–17). Logos Bible Software.
- 2Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 3Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 4Mathews, K. A. (1998). The Historical Books. In D. S. Dockery (Ed.), Holman concise Bible commentary (p. 146). Broadman & Holman Publishers.
- 5Knowles, A. (2001). The Bible guide (1st Augsburg books ed., p. 308). Augsburg.
- 6Faithlife, LLC. “Logos Bible Study Factbook.” Logos Bible Study, Computer software. Bellingham, WA: Faithlife, LLC, March 22, 2024.
- 7Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.