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rection, two refer to Jonah in the whale’s belly, another to the rebuilding of the temple. The others affirm that the son of man shall not be destroyed; but there is not a word about the resurrection of Jesus. In none of these passages is the word “resurrection” found in the original text. Ask any one who is ignorant of theological interpretations, but who knows Greek, to translate them, and he will never agree with the received versions. In the original we find two different words, ἀνίστημι and ἐγειρω, which are rendered in the sense of resurrection; one of these words means to “re-establish”; the other means “to awaken, to rise up, to arouse one’s self.” But neither the one nor the other can ever, in any case, mean to “resuscitate”—to raise from the dead. With regard to these Greek words and the corresponding Hebrew word, qum, we have only to examine the scriptural passages where these words are employed, as they are very frequently, to see that in no case is the meaning “to resuscitate” admissible. The word voskresnovit, auferstehn, resusciter—“to resuscitate”—did not exist in the Greek or Hebrew tongues, for the reason that the conception corresponding to this word did not exist. To express the idea of resurrection in Greek or in Hebrew, it is necessary to employ a periphrasis, meaning, “is arisen, has awakened among the dead.” Thus, in the Gospel of Matthew (xiv. 2) where reference is made to Herod’s belief that John the Baptist had been resuscitated, we read, αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν,