Yesaya 26:19

26:19 ¹ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ² 

For you will grow like plants drenched with the morning dew, ³ 

and the earth will bring forth its dead spirits. ⁴ 

Hosea 13:14

The Lord Will Not Relent from the Threatened Judgment

13:14 Will I deliver them from the power of Sheol? No, I will not! ⁵ 

Will I redeem them from death? No, I will not!

O Death, bring on your plagues! ⁶ 

O Sheol, bring on your destruction! ⁷ 

My eyes will not show any compassion! ⁸ 

Hosea 13:1

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ⁹  spoke, ¹⁰  there was terror; ¹¹ 

he was exalted ¹²  in Israel,

but he became guilty by worshiping Baal and died.

1 Korintus 15:54-55

15:54 Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen,

“Death has been swallowed up in victory.” ¹³ 

15:55 “Where, O death, is your victory?

Where, O death, is your sting?” ¹⁴ 

[26:19]  ¹ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ² tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ³ tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ⁴ sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[13:14]  ⁵ tn The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection (cf. KJV, ASV, NIV). However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea’s message is the imminent judgment in 723-722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: “I will not rescue them!” (cf. NAB, NASB, NCV, NRSV, TEV, CEV, NLT). The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.

[13:14]  ⁶ tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ⁷ tn Heb “Where, O Sheol, is your destruction?” (NRSV similar).

[13:14]  sn The two rhetorical questions in 13:14b function as words of encouragement, inviting personified Death and Sheol to draw near like foreign invading armies to attack and kill Israel (cf. TEV, CEV, NLT).

[13:14]  ⁸ tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).

[13:1]  ⁹ sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).

[13:1]  ¹⁰ tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought “terror” to the other regions of the Northern Kingdom, as well as to Judah: “hearts shook as the trees of the forest shake before the wind” (Isa 7:2; 2 Kgs 16:5).

[13:1]  ¹¹ tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.

[13:1]  ¹² tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.

[15:54]  ¹³ sn A quotation from Isa 25:8.

[15:55]  ¹⁴ sn A quotation from Hos 13:14.