Yesaya 25:8

25:8 he will swallow up death permanently. ¹ 

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! ² 

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! ³ 

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

O Death, bring on your plagues! ⁴ 

O Sheol, bring on your destruction! ⁵ 

My eyes will not show any compassion! ⁶ 

Hosea 13:1

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ⁷  spoke, ⁸  there was terror; ⁹ 

he was exalted ¹⁰  in Israel,

but he became guilty by worshiping Baal and died.

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Kolose 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ¹²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filipi 3:21

3:21 who will transform these humble bodies of ours ¹⁴  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ¹⁵  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Filipi 4:13-17

4:13 I am able to do all things ¹⁶  through the one ¹⁷  who strengthens me. 4:14 Nevertheless, you did well to share with me in my trouble.

4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 4:16 For even in Thessalonica ¹⁸  on more than one occasion ¹⁹  you sent something for my need. 4:17 I do not say this because I am seeking a gift. ²⁰  Rather, I seek the credit that abounds to your account.

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ²¹  in the first resurrection. The second death has no power over them, ²²  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 21:4

21:4 He ²³  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.” ²⁴ 

Wahyu 22:2-5

22:2 flowing down the middle of the city’s ²⁵  main street. ²⁶  On each side ²⁷  of the river is the tree of life producing twelve kinds ²⁸  of fruit, yielding its fruit every month of the year. ²⁹  Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, ³⁰  and the throne of God and the Lamb will be in the city. ³¹  His ³²  servants ³³  will worship ³⁴  him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

[25:8]  ¹ 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]  ² tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[13:14]  ³ 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]  ⁴ tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ⁵ 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]  ⁶ tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).

[13:1]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:21]  ¹⁴ tn Grk “transform the body of our humility.”

[3:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:13]  ¹⁶ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ¹⁷ tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.

[4:16]  ¹⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[4:16]  ¹⁹ tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

[4:17]  ²⁰ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.

[20:6]  ²¹ tn Grk “who has a share.”

[20:6]  ²² tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[21:4]  ²³ 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]  ²⁴ 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.’”

[22:2]  ²⁵ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ²⁶ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ²⁷ tn Grk “From here and from there.”

[22:2]  ²⁸ tn Or “twelve crops” (one for each month of the year).

[22:2]  ²⁹ tn The words “of the year” are implied.

[22:3]  ³⁰ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ³¹ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ³² tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ³³ tn See the note on the word “servants” in 1:1.

[22:3]  ³⁴ tn Or “will serve.”