Discovery BoxPsalms 102:26-27
Context102:26 They will perish,
but you will endure. 1
They will wear out like a garment;
like clothes you will remove them and they will disappear. 2
your years do not come to an end.
Ezekiel 21:27
Context21:27 A total ruin I will make it! 4
It will come to an end
when the one arrives to whom I have assigned judgment.’ 5
Matthew 24:35
Context24:35 Heaven and earth will pass away, but my words will never pass away. 6
Matthew 24:2
Context24:2 And he said to them, 7 “Do you see all these things? I tell you the truth, 8 not one stone will be left on another. 9 All will be torn down!” 10
Matthew 3:10-11
Context3:10 Even now the ax is laid at 11 the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy 12 to carry his sandals. He will baptize you with the Holy Spirit and fire. 13
Revelation 11:15
Context11:15 Then 14 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 15
and he will reign for ever and ever.”
Revelation 21:1
Context21:1 Then 16 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 17 and the sea existed no more.
[102:26] 2 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
[102:27] 3 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the
[21:27] 4 tn Heb “A ruin, a ruin, a ruin I will make it.” The threefold repetition of the noun “ruin” is for emphasis and draws attention to the degree of ruin that would take place. See IBHS 233 §12.5a and GKC 431-32 §133.k. The pronominal suffix (translated “it”) on the verb “make” is feminine in Hebrew. The probable antecedent is the “turban/crown” (both nouns are feminine in form) mentioned in verse 26. The point is that the king’s royal splendor would be completely devastated as judgment overtook his realm and brought his reign to a violent end.
[21:27] 5 tn Heb “Also this, he was not, until the coming of the one to whom the judgment belongs and I have given it.” The Hebrew text, as it stands, is grammatically difficult. The pronoun “this” is feminine, while the following negated verb (“was not”) is masculine. Some emend the verb to a feminine form (see BHS). In this case the statement refers to the destiny of the king’s turban/crown (symbolizing his reign). See the previous note. The preposition translated “when” normally means “until,” but here it seems to refer to the period during which the preceding situation is realized, rather than its termination point. See L. C. Allen, Ezekiel (WBC), 2:19, 21. The second part of the statement, though awkward, probably refers to the arrival of the Babylonian king, to whom the Lord had assigned the task of judgment (see 23:24). Or the verse may read “A total ruin I will make, even this. It will not be until the one comes to whom is (the task of) judgment and I have assigned it.”
[24:35] 6 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[24:2] 7 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 8 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 9 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[24:2] 10 tn Grk “not one stone will be left here on another which will not be thrown down.”
[3:10] 11 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
[3:11] 12 tn Grk “of whom I am not worthy.”
[3:11] 13 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[11:15] 14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[21:1] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 17 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.’”
