1 Corinthians 15:55

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

Where, O death, is your sting?” ¹ 

Isaiah 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 

Luke 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.

Luke 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?”

Luke 1:10

1:10 Now ¹⁴  the whole crowd ¹⁵  of people were praying outside at the hour of the incense offering. ¹⁶ 

Hebrews 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹⁷  their humanity, ¹⁸  so that through death he could destroy ¹⁹  the one who holds the power of death (that is, the devil),

Revelation 20:14

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

Revelation 21:4

21:4 He ²¹  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.” ²² 

[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]  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 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ¹⁵ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ¹⁶ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[2:14]  ¹⁷ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹⁸ tn Grk “the same.”

[2:14]  ¹⁹ tn Or “break the power of,” “reduce to nothing.”

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

[21:4]  ²¹ 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]  ²² 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.’”