Amos 9:11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: 12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.
John 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Laban’s younger daughter and Jacob’s second, but favored, wife.
.Jacob first met Rachel by a well. Struck by her beauty, he fell in love with her, and pledge seven years of labor to her father as her brideprice. Having completed his term, Jacob was tricked into taking Rachel’s elder sister Leah instead, but he then covenanted to work a further seven years to gain Rachel, and ultimately married her.
Long gulf between western Arabia and northeastern Africa. The Hebrew name for this sea is Yam Suf, meaning “sea of reeds”. Its identification with the Red Sea is an ancient one, and most early translators and commentators of the Bible adopted it. Most biblical references to the Red Sea are directed to its northeastern branch, known as the Gulf of Elath or Aqaba, although reeds do not grow in these salty waters. The AV also translates Yam Suf as Red Sea (Num 14:25; 21:4; Deut 1:40, etc.).
According to the OT, man’s involvement, both in conscience and deed, is a sine qua non for securing divine forgiveness. It is not enough to hope and pray for pardon; man must humble himself, acknowledge his wrong and resolve to depart from sin (e.g., David, II Sam 12:13ff; Ahab, I Kgs 21:27-29). The Psalms provide ample evidence that penitence and confession must be integral components of all prayers for forgiveness (Ps 32:5; 38:18; 41:4; Lam 3:40-42). The many synonyms for contrition testify to its primacy in the human effort to restore the desired relationship with God;e.g., seek the Lord (II Sam 12:16; 21:1); search for him (Amos 5:4); humble oneself before him (Lev 26:41); and direct the the heart to him (I Sam 7:3). The rituals of penitence, such as weeping, fasting, rending clothes and donning sackcloth and ashes, were unqualifiedly condemned by the prophets if the heart was not involved (Is 1:10ff; 29:13; Hos 7:14; Joel 2:12-13).
At the same time, inner contrition ust be followed by outward acts, remorse must be translated into deeds. Two stages are involved in this process: first, the negative one of ceasing to do evil ( Is 33:15; Ps 15 ), and then the positive, active step of doing good (Is 1:17; Jer 26:13; Amos 5:14-15).
Jesus spoke of his own survival in terms of resurrection ( Matt 16:21; 17:22-23; 20:17-19). The fact of the empty tomb (Luke 24:12) brought Jesus disciples to adopt the category of resurrection. The disciples proclaimed that he had risen from the dead (Acts 4:10) and a similar statement was attributed to the interpreting angel (Mark 16:6).
For the first Christians, Jesus’ resurrection was the vindication of his ministry; through it he became “Son of God with power” (Rom 1:4) and a life-giving Spirit (I Cor 15:45). It is in this sense that the resurrection is a saving event for believers (Rom 4:25; 6:3-11). As the risen lord, Jesus communicates to them his new life. Through Jesus, resurrection also becomes a possibility for others. It was not longer merely a speculation for it had become concrete in his case.