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 

Yesaya 25:1

25:1 O Lord, you are my God! ³ 

I will exalt you in praise, I will extol your fame. ⁴ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ⁵ 

1 Korintus 15:26

15:26 The last enemy to be eliminated is death.

1 Korintus 1:14

1:14 I thank God ⁶  that I did not baptize any of you except Crispus and Gaius,

[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).

[25:1]  ³ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ⁴ tn Heb “name.” See the note at 24:15.

[25:1]  ⁵ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[1:14]  ⁶ tc The oldest and most important witnesses to this text, as well as a few others (א* B 6 1739 sa^ms bo^pt), lack the words τῷ θεῷ (tw qew, “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some mss at least, a dropping of the article but not the divine name. Internally, the Pauline introductory thanksgivings elsewhere always include τῷ θεῷ after εὐχαριστῶ (eucaristw, “I thank”; cf. Rom 1:8; 1 Cor 1:4; Phil 1:3; Phlm 4; in the plural, note Col 1:3; 1 Thess 1:2). However, both the fact that this is already used in 1 Cor 1:4 (thus perhaps motivating scribes to add it ten verses later), and that in later portions of his letters Paul does not consistently use the collocation of εὐχαριστῶ with τῷ θεῷ (Rom 16:4; 1 Cor 10:30), might give one pause. Still, nowhere else in the corpus Paulinum do we see a sentence begin with εὐχαριστῶ without an accompanying τῷ θεῷ. A decision is difficult, but on balance it is probably best to retain the words.