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b. Mel. Ros., etc.). But apart from the fact that the words supplied are perfectly arbitrary, with nothing at all to indicate them, both of these explanations are precluded by the sentences which follow: for the questions, “Where are thy plagues, O death?” etc., are obviously meant to affirm the conquest or destruction of hell and death. And this argument retains its force even if we take אהי as an optative from היה, without regard to Hos 13:10, since the thought, “I should like to be thy plague, O death,” presupposes that deliverance from the power of death is affirmed in what comes before. But, on account of the style of address, we cannot take אהי even as an interrogative, in the sense of “Should I be,” etc. And what would be the object of this gradation of thought, if the redemption from death were only hypothetical, or were represented as altogether questionable? If we take the words as they stand, therefore, it is evident that they affirm something more than deliverance when life is in danger, or preservation from death. To redeem or ransom from the hand (or power) of hell, i.e., of the under world, the realm of death, is equivalent to depriving hell of its prey, not only by not suffering the living to die, but by bringing back to life those who have fallen victims to hell, i.e., to the region of the dead. The cessation or annihilation of death is expressed still more forcibly in the triumphant words: “Where are thy plagues (pestilences), O death? where thy destruction, O hell?” of which Theodoret has aptly observed, παιανίζειν κατὰ θανάτου κελεύει. דּבריך is an intensive plural of debher, plague, pestilence, and is to be explained in accordance with Psa 91:6, where we also find the synonym קטב in the form קטב, pestilence or destruction. The Apostle Paul has therefore very properly quoted these words in 1Co 15:55, in combination with the declaration in Isa 25:8, “Death is swallowed up in victory,” to confirm the truth, that at the resurrection of the last day, death will be annihilated, and that which is corruptible changed into immortality. We must not restrict the substance of this promise, however, to the ultimate issue of the redemption, in which it will receive its complete fulfilment. The suffixes attached to ‘ephdēm and ‘eg'âlēm point to Israel of the ten tribes, like the verbal suffixes in Isa 25:8. Consequently the promised redemption from death must stand in intimate connection with the threatened destruction of the