1 Korintus 15:55

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

Where, O death, is your sting?” ¹ 

Yesaya 25:8

25:8 he will swallow up death permanently. ² 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ³ 

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! ⁴ 

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

O Death, bring on your plagues! ⁵ 

O Sheol, bring on your destruction! ⁶ 

My eyes will not show any compassion! ⁷ 

Lukas 20:36

20:36 In fact, they can no longer die, because they are equal to angels ⁸  and are sons of God, since they are ⁹  sons ¹⁰  of the resurrection.

Lukas 20:2

20:2 and said to him, ¹¹  “Tell us: By what authority ¹²  are you doing these things? ¹³  Or who it is who gave you this authority?”

Titus 1:10

1:10 For there are many ¹⁴  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁵ 

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹⁶  their humanity, ¹⁷  so that through death he could destroy ¹⁸  the one who holds the power of death (that is, the devil),

Wahyu 20:14

20:14 Then ¹⁹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

Wahyu 21:4

21:4 He ²⁰  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ²¹ 

[15:55]  ¹ sn A quotation from Hos 13:14.

[25:8]  ² sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ³ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[13:14]  ⁴ 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]  ⁵ tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ⁶ 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]  ⁷ tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).

[20:36]  ⁸ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁹ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ¹⁰ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[20:2]  ¹¹ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ¹² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ¹³ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[1:10]  ¹⁴ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹⁵ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[2:14]  ¹⁶ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹⁷ tn Grk “the same.”

[2:14]  ¹⁸ tn Or “break the power of,” “reduce to nothing.”

[20:14]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:4]  ²⁰ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ²¹ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”