Wahyu 20:14

20:14 Then ¹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

Wahyu 22:3

22:3 And there will no longer be any curse, ²  and the throne of God and the Lamb will be in the city. ³  His ⁴  servants ⁵  will worship ⁶  him,

Yesaya 25:8

25:8 he will swallow up death permanently. ⁷ 

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! ⁸ 

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! ⁹ 

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

O Death, bring on your plagues! ¹⁰ 

O Sheol, bring on your destruction! ¹¹ 

My eyes will not show any compassion! ¹² 

Hosea 13:1

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ¹³  spoke, ¹⁴  there was terror; ¹⁵ 

he was exalted ¹⁶  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, ¹⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ibrani 2:14-15

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹⁸  their humanity, ¹⁹  so that through death he could destroy ²⁰  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.

[20:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:3]  ² tn Or “be anything accursed” (L&N 33.474).

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

[22:3]  ⁴ 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]  ⁵ tn See the note on the word “servants” in 1:1.

[22:3]  ⁶ tn Or “will serve.”

[25:8]  ⁷ 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]  ⁸ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[13:14]  ⁹ 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]  ¹⁰ tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ¹¹ 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]  ¹² tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).

[13:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:14]  ¹⁸ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹⁹ tn Grk “the same.”

[2:14]  ²⁰ tn Or “break the power of,” “reduce to nothing.”