Discovery Box2 Thessalonians 2:8
Context2:8 and then the lawless one will be revealed, whom the Lord 1 will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.
Deuteronomy 33:2
Context33:2 He said:
The Lord came from Sinai
and revealed himself 2 to Israel 3 from Seir.
He appeared in splendor 4 from Mount Paran,
and came forth with ten thousand holy ones. 5
With his right hand he gave a fiery law 6 to them.
Isaiah 2:10
Context2:10 Go up into the rocky cliffs,
hide in the ground.
Get away from the dreadful judgment of the Lord, 7
from his royal splendor!
Isaiah 2:19
Context2:19 They 8 will go into caves in the rocky cliffs
and into holes in the ground, 9
trying to escape the dreadful judgment of the Lord 10
and his royal splendor,
when he rises up to terrify the earth. 11
Isaiah 2:21
Context2:21 so they themselves can go into the crevices of the rocky cliffs
and the openings under the rocky overhangs, 12
trying to escape the dreadful judgment of the Lord 13
and his royal splendor,
when he rises up to terrify the earth. 14
Matthew 16:27
Context16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. 15
Matthew 24:30
Context24:30 Then 16 the sign of the Son of Man will appear in heaven, 17 and 18 all the tribes of the earth will mourn. They 19 will see the Son of Man arriving on the clouds of heaven 20 with power and great glory.
Titus 2:13
Context2:13 as we wait for the happy fulfillment of our hope in the glorious appearing 21 of our great God and Savior, Jesus Christ. 22
Revelation 20:11
Context20:11 Then 23 I saw a large 24 white throne and the one who was seated on it; the earth and the heaven 25 fled 26 from his presence, and no place was found for them.
[2:8] 1 tc ‡ Several important witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Ihsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G Lc P Ψ 0278 33 81 104 365 1241 2464 pc latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text as well as Irenaeus. Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA27 places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.
[33:2] 2 tn Or “rose like the sun” (NCV, TEV).
[33:2] 3 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
[33:2] 4 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
[33:2] 5 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
[33:2] 6 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
[2:10] 7 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.
[2:19] 8 tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.
[2:19] 9 tn Heb “dust”; ASV “into the holes of the earth.”
[2:19] 10 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.
[2:19] 11 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.
[2:21] 12 sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.
[2:21] 13 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.
[2:21] 14 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.
[16:27] 15 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
[24:30] 16 tn Here καί (kai) has not been translated.
[24:30] 17 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:30] 18 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
[24:30] 19 tn Here καί (kai) has not been translated.
[24:30] 20 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
[2:13] 21 tn Grk “the blessed hope and glorious appearing.”
[2:13] 22 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
[20:11] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 24 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 25 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
