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Good News Translation
Daniel 12:2
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Many who sleep in the dustof the earth will awake,some to eternal life,and some to disgrace and eternal contempt.
Many of those who sleep in the dust of the eretz shall awake, some to everlasting life, and some to shame and everlasting contempt.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
"And many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt.
Many people who have already died will live again. Some of them will wake up to have life forever, but some will wake up to find shame and disgrace forever.
"Many of those who sleep in the dust of the ground will awake (resurrect), these to everlasting life, but some to disgrace and everlasting contempt (abhorrence).
And many of them that sleepe in the dust of the earth, shall awake, some to euerlasting life, and some to shame and perpetuall contempt.
"Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt.
And many who sleep in the dust of the earth will awake, some to everlasting life, but others to shame and everlasting contempt.
Many of those who lie dead in the ground will rise from death. Some of them will be given eternal life, and others will receive nothing but eternal shame and disgrace.
Many of those sleeping in the dust of the earth will awaken, some to everlasting life and some to everlasting shame and abhorrence.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame, to everlasting contempt.
There are many who are dead and buried. Some of them will wake up and live forever, but others will wake up to shame and disgrace forever.
And many of those who sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt.
And many from those sleeping in the dusty ground will awake, some to everlasting life and some to disgrace and everlasting contempt.
And many of those sleeping in the earth's dust shall awake, some to everlasting life, and some to reproaches and to everlasting abhorrence.
Many of them that slepe in the dust of the earth, shal awake: some to euerlastinge life, some to perpetuall shame & reprofe.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
And a number of those who are sleeping in the dust of the earth will come out of their sleep, some to eternal life and some to eternal shame.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.
And many of them that sleepe in the dust of the earth shall awake, some to euerlasting life, and some to shame and euerlasting contempt.
And many of them that sleepe in the dust of the earth, shal awake, some to euerlasting life, & some to shame & perpetuall contempt.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproach and everlasting shame.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
And many of hem that slepen in the dust of erthe, schulen awake fulli, summe in to euerlastynge lijf, and othere in to schenschipe, that thei se euere.
And many of those that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame [and] everlasting contempt.
Many of those who sleep in the dusty ground will awake— some to everlasting life, and others to shame and everlasting abhorrence.
And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt.
Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting disgrace.
Many of those who sleep in the dust of the earth will wake up. Some will have life that lasts forever, but others will have shame and will suffer much forever.
Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
and, many of the sleepers in the dusty ground, shall awake, - these, shall be to age-abiding life, but, those, to reproach, and age-abiding abhorrence;
And many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always.
And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
`And the multitude of those sleeping in the dust of the ground do awake, some to life age-during, and some to reproaches -- to abhorrence age-during.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
many: Job 19:25-27, Isaiah 26:19, Ezekiel 37:1-4, Ezekiel 37:12, Hosea 13:14, Matthew 22:29-32, John 11:23-26, 1 Corinthians 15:20-22, 1 Corinthians 15:51-54, 1 Thessalonians 4:14, Revelation 20:12
some to everlasting life: Matthew 25:46, John 5:28, John 5:29, Acts 24:15
everlasting contempt: Isaiah 66:24, Jeremiah 20:11, Romans 9:21
Reciprocal: Genesis 3:19 - and Exodus 32:25 - shame 2 Samuel 7:12 - sleep 2 Kings 4:31 - not awaked Job 7:21 - sleep Job 14:12 - awake Psalms 22:15 - into the Psalms 31:17 - wicked Psalms 109:29 - be clothed Psalms 113:7 - out of Psalms 119:6 - shall I Psalms 132:18 - His enemies Psalms 139:18 - when I awake Proverbs 3:35 - but Proverbs 12:8 - he Proverbs 13:5 - and Ecclesiastes 3:20 - all are Ecclesiastes 12:7 - dust Isaiah 65:13 - my servants shall rejoice Jeremiah 3:25 - lie down Jeremiah 17:13 - all that Jeremiah 23:40 - General Malachi 2:9 - made Matthew 19:16 - eternal Matthew 27:52 - slept Mark 5:39 - not dead Mark 12:24 - because Luke 12:44 - that he will Luke 14:14 - the resurrection Luke 20:35 - to John 5:39 - ye think John 11:11 - sleepeth John 11:24 - I know Acts 24:25 - judgment Romans 5:15 - many Romans 6:21 - whereof 1 Thessalonians 4:13 - which are 2 Thessalonians 1:9 - be Hebrews 6:2 - resurrection 1 John 2:25 - General Revelation 3:18 - the shame Revelation 11:18 - and the time
Cross-References
I will bless those who bless you, But I will curse those who curse you. And through you I will bless all the nations."
When Abram was seventy-five years old, he started out from Haran, as the Lord had told him to do; and Lot went with him.
Abram traveled through the land until he came to the sacred tree of Moreh, the holy place at Shechem. (At that time the Canaanites were still living in the land.)
After that, he moved on south to the hill country east of the city of Bethel and set up his camp between Bethel on the west and Ai on the east. There also he built an altar and worshiped the Lord .
Then he moved on from place to place, going toward the southern part of Canaan.
But there was a famine in Canaan, and it was so bad that Abram went farther south to Egypt, to live there for a while.
When he crossed the border into Egypt, the Egyptians did see that his wife was beautiful.
Because of her the king treated Abram well and gave him flocks of sheep and goats, cattle, donkeys, slaves, and camels.
But because the king had taken Sarai, the Lord sent terrible diseases on him and on the people of his palace.
Then the king sent for Abram and asked him, "What have you done to me? Why didn't you tell me that she was your wife?
Gill's Notes on the Bible
And many of them that sleep in the dust of the earth shall awake,.... Which is not to be understood in a figurative and metaphorical, sense, as by R. Jeshuah the Jew, Porphyry the Heathen, and by some Christian writers; neither of the deliverance of the Jews from the troubles of Antiochus, or their present captivity; nor of the spiritual resurrection of them, or others, from their state of infidelity to a profession of the Gospel, which in some is real, in others only hypocritical; but, in a literal sense, of the resurrection of the dead at the last day, which, with respect to the righteous, will take place upon the personal appearance of Christ at first, 1 Thessalonians 4:16, for, as death is oftentimes compared to "sleep", in which the senses are bound up, and the body is in a state of inactivity; see
John 11:11, so the resurrection from the dead is expressed by awaking out of sleep, when the body shall rise fresh and vigorous, in full health and strength, as a man out of a comfortable sleep; see Psalms 17:15. The word "many" is used, either because, as all will not sleep, so all will not be awaked; there will be some that will be alive and awake at Christ's coming, 1 Corinthians 15:51, or, as it signifies, a multitude, Psalms 97:1 and so here the innumerable multitude of the dead, who are afterwards distributively considered; and indeed the word is sometimes used for "all"; see Romans 5:15:
some to everlasting life; to the enjoyment of everlasting life and happiness with Christ in the world to come; a phrase often used in the New Testament, though never before in the Old; expressive of that felicity and bliss which the saints enjoy in heaven after this life is over, first in the separate state of the soul, and then, at the resurrection, in soul and body, and of the everlasting continuance of it; they that shall enjoy this are those that are written in the Lamb's book of life, or are ordained unto eternal life; who are redeemed by the blood of Christ, regenerated by his Spirit and grace, justified by his righteousness, adopted into the family of God, are heirs of God, and joint heirs with Christ; these are the dead in Christ, which rise first:
and some to shame and everlasting contempt; wicked men, who lived in a course of sin in this world, without any remorse or shame; but, when they shall rise from the dead, they will rise with all their sins upon them, and with a full conviction of them in their consciences; and will be ashamed of them, and to appear before God the Judge of all; and will be had in contempt by the Lord, by elect angels, and all good men; and this reproach shall never be wiped off; see Isaiah 66:24. Our Lord seems manifestly to have respect to this passage, when he speaks of men coming out of their graves at the last day, "some unto the resurrection of life, and others unto the resurrection of damnation", John 5:28 and upon these words it may well be thought the Apostle Paul grounded his faith of the resurrection of the dead, both just and unjust, Acts 24:15, and though the resurrection of both is spoken of here and elsewhere together, yet it will be at distinct periods of time; the resurrection of the just at the beginning of the thousand years, and that of the wicked at the end of them, Revelation 20:5, between which will be the intermediate state of the saints dwelling with Christ on earth; where they will be favoured with his presence, and the rewards of his grace, to which the following verse has respect.
Barnes' Notes on the Bible
And many of them - The natural and obvious meaning of the word “many” (רבים rabı̂ym) here is, that a large portion of the persons referred to would thus awake, but not all. So we should understand it if applied to other things, as in such expressions as these - “many of the people,” “many of the houses in a city,” “many of the trees in a forest,” “many of the rivers in a country,” etc. In the Scriptures, however, it is undeniable that the word is sometimes used to denote the whole considered as constituted of many, as in Romans 5:15-16, Romans 5:19. In these passages no one can well doubt that the word many is used to denote all, considered as composed of the “many” that make up the human race, or the “many” offences that man has committed. So if it were to be used respecting those who were to come forth from the caves and fastnesses where they had been driven by persecution, or those who sleep in their graves, and who will come forth in a general resurrection, it might be used of them considered as the many, and it might be said “the many” or “the multitude” comes forth.
Not a few interpreters, therefore, have understood this in the sense of all, considered as referring to a multitude, or as suggesting the idea of a multitude, or keeping up the idea that there would be great numbers. If this is the proper interpretation, the word “many” was used instead of the word “all” to suggest to the mind the idea that there would be a multitude, or that there would be a great number. Some, as Lengerke, apply it to all the Israelites who “were not written in the book” Daniel 12:1, that is, to a resurrection of all the Israelites who had died; some, as Porphyry, a coining forth of the multitudes out of the caves and fastnesses who had been driven there by persecution; and some, as Rosenmuller and Havernick, understand it as meaning all, as in Romans 5:15, Romans 5:19. The sum of all that can be said in regard to the meaning of the word, it seems to me, is, that it is so far ambiguous that it might be applied
(a) to “many” considered as a large portion of a number of persons or things;
(b) or, in an absolute sense, to the whole of any number of persons or things considered as a multitude or great number.
As used here in the visions of the future, it would seem to denote that the eye of the angel was fixed on a great multitude rising from the dust of the earth, without any particular or distinct reference to the question whether all arose. There would be a vast or general resurrection from the dust; so much so that the mind would be interested mainly in the contemplation of the great hosts who would thus come forth. Thus understood, the language might, of itself, apply either to a general arousing of the Hebrew people in the time of the Maccabees, or to a general resurrection of the dead in the last day.
That sleep - This expression is one that denotes either natural sleep, or anything that resembles sleep. In the latter sense it is often used to denote death, and especially the death of the pious - who calmly slumber in their graves in the hope of awaking in the morning of the resurrection. See the notes at 1 Thessalonians 4:14. It cannot be denied that it might be applied to those who, for any cause, were inactive, or whose energies were not aroused - as we often employ the word sleep or slumber - and that it might be tints used of those who seemed to slumber in the midst of the persecutions which raged, and the wrongs that were committed by Antiochus; but it would be most natural to understand it of those who were dead, and this idea would be particularly suggested in the connection in which it stands here.
In the dust of the earth - Hebrew, “In the ground, or earth of dust” - ארמת־עפר 'ademath ‛âphâr. The language denotes the ground or earth considered as composed of dust, and would naturally refer to those who are dead and buried - considered as sleeping there with the hope of awaking in the resurrection.
Shall awake - This is language appropriate to those who are asleep, and to the dead considered as being asleep. It might, indeed, be applied to an arousing from a state of lethargy and inaction, but its most obvious, and its full meaning, would be to apply it to the resurrection of the dead, considered as an awaking to life of those who were slumbering in their graves.
Some - One portion of them. The relative number is not designated, but it is implied that there would be two classes. They would not all rise to the same destiny, or the same lot.
To everlasting life - So that they would live forever. This stands in contrast with their” sleeping in the dust of the earth,” or their being dead, and it implies that that state would not occur in regard to them again. Once they slept in the dust of the earth; now they would live for ever, or would die no more. Whether in this world or in another is not here said, and there is nothing in the passage which would enable one to determine this. The single idea is that of living forever, or never dying again. This is language which must have been derived from the doctrine of the resurrection of the dead, and of the future state, and which must imply the belief of that doctrine in whatever sense it may be used here. It is such as in subsequent times was employed by the sacred writers to denote the future state, and the rewards of the righteous. The most common term employed in the New Testament, perhaps, to describe true religion, is life, and the usual phrase to denote the condition of the righteous after the resurrection is eternal or everlasting life. Compare Matthew 25:46. This language, then, would most naturally be referred to that state, and covers all the subsequent revelations respecting the condition of the blessed.
And some to shame - Another portion in such a way that they shall have only shame or dishonor. The Hebrew word means reproach, scorn, contumely; and it may be applied to the reproach which one casts on another, Job 16:10; Psalms 39:8 (9); Psalms 79:12; or to the reproach which rests on anyone, Joshua 5:9; Isaiah 54:4. Here the word means the reproach or dishonor which would rest on them for their sins, their misconduct, their evil deeds. The word itself would apply to any persons who were subjected to disgrace for their former misconduct. If it be understood here as having a reference to those who would be aroused from their apathy, and summoned from their retreats in the times of the Maccabees, the meaning is, that they would be called forth to public shame on account of their apostasy, and their conformity to pagan customs; if it be interpreted as applying to the resurrection of the dead, it means that the wicked would rise to reproach and shame before the universe for their folly and vileness. As a matter of fact, one of the bitterest ingredients in the doom of the wicked will be the shame and confusion with which they will be overwhelmed in the great day on account of the sins and follies of their course in this world.
And everlasting contempt - The word “everlasting” in this place is the same which in the former part of the verse is applied to the other portion that would awake, and like that properly denotes eternal; as in Matthew 25:46, the word translated “everlasting” (punishment) is the same which is rendered “eternal” (life), and means what is to endure forever. So the Greek here, where the same word occurs, as in Matthew 25:46 - “some to everlasting life,” εἰς ζωὴν αἰώνιον eis zōēn aiōnion, “and some to everlasting contempt,” εἰς αἰσχύνην αἰώνιον eis aischunēn aiōnion - is one which would denote a strict and proper eternity. The word “contempt” (דראון derâ'ôn) means, properly, a repulse; and then aversion, abhorrence. The meaning here is aversion or abhorrence - the feeling with which we turn away from what is loathsome, disgusting, or hateful. Then it denotes the state of mind with which we contemplate the vile and the abandoned; and in this respect expresses the emotion with which the wicked will be viewed on the final trial. The word everlasting completes the image, meaning that this feeling of loathing and abhorrence would continue forever. In a subordinate sense this language might be used to denote the feelings with which cowards, ingrates, and apostates are regarded on earth; but it cannot be doubted that it will receive its most perfect fulfillment in the future world - in that aversion with which the lost will be viewed by all holy beings in the world to come.
Clarke's Notes on the Bible
Verse Daniel 12:2. Many of them that sleep in the dust of the earth — This prophecy has been referred to the future restoration of the Jews. It will be also true of the state of mankind at the general judgment.
