Death

Death is invoked here as the imminent event the repeated genealogy is building toward — Saul's battlefield death at Mount Gilboa in chapter 10 is the very next event in the narrative.

Death appears here in a startling claim — Paul connects actual physical illness and deaths among the Corinthians to their unworthy reception of the Lord's Supper, underscoring how seriously God regards this practice.

Death appears here as one of the three foundational facts of the Gospel — Christ's actual physical death is what makes the resurrection meaningful, not a metaphor but a real event followed by a real burial.

Death is listed here among the things that already belong to believers in Christ — even the most feared human reality has been placed under their inheritance, not held over them.

Death here is the spiritual condition John says lovelessness reveals — the absence of love for fellow believers is evidence that someone has never crossed over into life.

Death is used here in its spiritual sense — John's 'sin leading to death' refers not to physical mortality but to the ultimate consequence of a permanent, willful turning away from God and his Son.

Death is the real stakes of Samuel's mission — openly anointing a new king while Saul still reigns could get Samuel killed, a danger God acknowledges rather than dismisses.

Death is the actual currency Saul is trading in when he names the bride-price of a hundred Philistine foreskins — it is a thinly veiled execution order, dressed up as a wedding requirement.

Death is named here as the divinely ordained outcome for Eli's sons — not as punishment in isolation, but as the result of a hardened refusal to turn back even after repeated warnings.

Death is referenced here through Jesus's resurrection — the fact that God raised Jesus from the dead is Paul's anchor for the claim that Jesus can deliver believers from what's coming.

Hadoram's death by stoning is the violent punctuation mark on the schism — the people's rage over years of oppressive labor finds its ultimate expression, and Rehoboam's misread of the situation costs his official his life.

Death is invoked here as the penalty for anyone refusing to seek the Lord — a jarring severity that reflects the covenant community's all-or-nothing declaration of total allegiance, not casual religious preference.

Death arrives here for Athaliah at the Horse Gate — the chapter doesn't rush past this moment, noting that even just judgment carries real weight and should be treated with sober care.

Death is present here not just as Uzziah's physical end but as the lingering consequence of his sin — even his burial is marked by separation, interred near but not among the royal tombs.

Death appears here as the meaning the fragrance carries for those who are perishing — the same faithful witness that smells like life to the open-hearted registers as a convicting, unwelcome scent to those rejecting God.

Death is referenced here as the constant threat Paul operates under — he frames his ongoing exposure to mortal danger as the very condition that makes the life of Jesus visible through him.

Death is the backdrop Paul is writing against — not with dread, but as a threshold he has thought through carefully, framing it as a transition from a temporary tent to a permanent dwelling built by God.

Jesus's death is cited here as the first domino that falls if his incarnation is denied — without a real human body, his death wasn't real, and the chain of salvation collapses from the start.

Athaliah's death here is the chapter's somber resolution — the necessary consequence of six years of bloodshed and stolen power, carried out outside the Temple gates.

Death is overturned here in the most matter-of-fact way possible — a corpse touches a prophet's bones and stands up, making the passage's theological point that God's power operates beyond the boundary that death represents.

Death here is notable for its absence — Menahem's natural death stands out sharply against the chapter's pattern of assassinations, making him the rare exception in a chapter full of violent ends.

Death is invoked here to underscore what makes Elijah's departure extraordinary — he won't die in the ordinary sense, but be taken by God in an entirely different way.

Death is introduced here not as a source of fear but as a deadline that sharpens Peter's focus — Jesus had foretold it, and Peter writes with the clarity of someone who knows his time is short.

Death here is the pivot of the entire narrative — the question of exactly how Saul died matters because the messenger's false claim of killing the Lord's anointed will cost him his life.

Death is here the deliberate outcome David engineered — not a casualty of war but a calculated assassination disguised as battlefield loss, making it all the more sinister.

Death here marks Amnon's end and the first tangible consequence of the family's failures — but it resolves nothing, leaving Tamar still desolate and Absalom still unpunished.

Death here frames the stakes of the entire courier chain — a single failure anywhere in the relay would have meant David's capture and execution before morning.

Death looms over the letter's opening as the unspoken reality Paul is facing — his imprisonment is likely terminal, giving every word he writes a heightened urgency.

Death appears here in the striking metaphor of gangrene — Paul uses it to describe how false teaching doesn't just mislead but actively spreads and kills, making the image viscerally urgent rather than merely doctrinal.

Death is present here not as a threat but as an approaching reality Paul faces with calm confidence, describing his imminent execution as a departure rather than a defeat.

Death is invoked here to underscore the magnitude of what the disciples had witnessed — their Rabbi had conquered death itself, making the instruction to wait feel almost anticlimactic.

Herod's death by worms closes the chapter's arc of opposition — the man who executed James, imprisoned Peter, and accepted divine worship is himself consumed, illustrating that death comes for every Herod.

Death is what Jesus suffered at Jerusalem's request — but Paul's entire argument hinges on what came next: God raised him from the dead, meaning death did not have the final word and the decay that claimed David never touched Jesus.

Death is presented here as a power that attempted to hold Jesus and failed — Peter's argument hinges on the claim that death's grip was broken, which is what makes Jesus categorically different.

Death is named as the means of reconciliation — it is specifically through Christ's physical death that the Colossians' alienation from God has been resolved and their status before him transformed.

Death is used here as Paul's deliberately radical metaphor for how believers should treat sinful patterns — not gradual reduction or management, but complete execution of the old self.

Death is framed here not as a permanent ending but as a temporary state — the dust of the earth holds people only until the waking described in this vision occurs.

Death is the explicit stakes of the chapter's crisis — the king's decree means execution for every wise man in Babylon, including Daniel and his friends.

Death looms as the immediate and certain consequence the three men are accepting — the text is clear this isn't bravado; they are genuinely facing execution when they speak.

Death appears here as the fate of the Anointed One — Gabriel's prophecy declares he will be 'cut off and have nothing,' a striking prediction that an anointed king's defining act would be his own execution rather than his coronation.

Death is the domain Israel is being distinguished from — the surrounding nations' mourning rituals of cutting and head-shaving were tied to pagan death cults, practices God explicitly forbids his people.

Death is introduced here in its legal dimension — specifically the distinction between accidental killing and intentional murder, which forms the moral foundation for the entire justice framework Moses is laying out.

Death here is the fulfillment of God's oath at Kadesh-barnea — not sudden judgment, but the slow, decades-long attrition of every fighting man who refused to trust God at the border.

Death here is the unexplained, unresolved murder of an innocent person — the passage insists that even an anonymous victim's blood demands a formal communal response before God.

Death is one of the towering themes Solomon has wrestled with in earlier chapters, part of the big-picture framework he is now setting aside to zoom in on smaller, daily concerns.

Death is introduced here through vivid poetic imagery — the snapped cord, the shattered bowl, the broken pitcher — as the inevitable cessation that makes the Preacher's earlier urgency about remembering God both reasonable and pressing.

Death is the great equalizer Solomon invokes to undercut wisdom's advantage — no matter how skillfully a person lives, death arrives for them just as it does for the fool, erasing any edge wisdom seemed to provide.

Death appears alongside birth as the first and most elemental pair in Solomon's survey of life's rhythms, establishing that even the most unavoidable human reality has its appointed time.

Death appears here as part of Christ's deliberate downward journey, bracketed with incarnation, establishing that his authority to equip the church was earned through fully entering human suffering and mortality.

Spiritual death is referenced here as the believers' former condition — the starting point from which God raised them — making their new identity as light all the more striking.

Death here is authorized at the stroke of indifference — Ahasuerus sentences an unnamed people to destruction without investigation, illustrating how easily power can trade lives for convenience.

Death is the explicit sentence hanging over every Jewish person in the empire — the decree isn't a threat or a warning, it is a scheduled mass execution, which is why Mordecai's grief is so raw and immediate.

Death is the backdrop against which Esther's every move in this chapter operates — a death sentence hangs over her people, and she herself risked execution just by walking into the throne room.

Death is invoked here as the literal stakes of Esther's petition — her people have been legally sentenced to annihilation, and she frames her request to the king as a matter of survival, not preference.

Death trap describes the military reality of Israel's position — sea behind, desert on the sides, no escape — the very vulnerability God intentionally engineered so that only a supernatural rescue could explain what followed.

Death is referenced here as Pharaoh's official policy — the death sentence issued against Hebrew boys that Moses' mother, sister, and Pharaoh's own daughter all conspire to overturn.

Death is the prescribed consequence for five specific offenses in this section, with a notable distinction drawn between accidental killing and premeditated murder — intent determines culpability even in capital cases.

Death is named explicitly as the consequence of entering God's presence improperly — the phrase 'so that he does not die' appears here as a stark reminder that approaching holiness without prescribed preparation is fatal.