Psalms 102:26

102:26 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 

Isaiah 40:8

40:8 The grass dries up,

the flowers wither,

but the decree of our God is forever reliable.” ³ 

Isaiah 51:6

51:6 Look up at the sky!

Look at the earth below!

For the sky will dissipate ⁴  like smoke,

and the earth will wear out like clothes;

its residents will die like gnats.

But the deliverance I give ⁵  is permanent;

the vindication I provide ⁶  will not disappear. ⁷ 

Matthew 5:18

5:18 I ⁸  tell you the truth, ⁹  until heaven and earth pass away not the smallest letter or stroke of a letter ¹⁰  will pass from the law until everything takes place.

Matthew 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ¹¹ 

Mark 13:31

13:31 Heaven and earth will pass away, but my words will never pass away. ¹² 

Mark 13:1

The Destruction of the Temple

13:1 Now ¹³  as Jesus ¹⁴  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ¹⁵ 

Mark 1:25

1:25 But ¹⁶  Jesus rebuked him: ¹⁷  “Silence! Come out of him!” ¹⁸ 

Mark 1:2

1:2 As it is written in Isaiah the prophet, ¹⁹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ²⁰ 

Mark 3:7-14

Crowds by the Sea

3:7 Then ²¹  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ²²  And from Judea, 3:8 Jerusalem, ²³  Idumea, beyond the Jordan River, ²⁴  and around Tyre ²⁵  and Sidon ²⁶  a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ²⁷  would not press toward him. 3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 3:11 And whenever the unclean spirits ²⁸  saw him, they fell down before him and cried out, “You are the Son of God.” 3:12 But ²⁹  he sternly ordered them not to make him known. ³⁰ 

Appointing the Twelve Apostles

3:13 Now ³¹  Jesus went up the mountain ³²  and called for those he wanted, and they came to him. 3:14 He ³³  appointed twelve (whom he named apostles ³⁴ ), ³⁵  so that they would be with him and he could send them to preach

Revelation 20:11

The Great White Throne

20:11 Then ³⁶  I saw a large ³⁷  white throne and the one who was seated on it; the earth and the heaven ³⁸  fled ³⁹  from his presence, and no place was found for them.

[102:26]  ¹ tn Heb “stand.”

[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.

[40:8]  ³ tn Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5).

[51:6]  ⁴ tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.

[51:6]  ⁵ tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”

[51:6]  ⁶ tn Heb “my righteousness [or “vindication”].”

[51:6]  ⁷ tn Heb “will not be shattered [or “dismayed”].”

[5:18]  ⁸ tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.

[5:18]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:18]  ¹⁰ tn Grk “Not one iota or one serif.”

[24:35]  ¹¹ 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.

[13:31]  ¹² 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.

[13:1]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ¹⁵ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:25]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:25]  ¹⁷ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[1:25]  ¹⁸ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[1:2]  ¹⁹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ²⁰ sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[3:7]  ²¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ²² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[3:8]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ²⁴ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[3:8]  ²⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ²⁶ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[3:9]  ²⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[3:11]  ²⁸ sn Unclean spirits refers to evil spirits.

[3:12]  ²⁹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:12]  ³⁰ sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).

[3:13]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ³² tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:14]  ³³ tn Grk “And he.”

[3:14]  ³⁴ sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ³⁵ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[20:11]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ³⁷ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ³⁸ 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.

[20:11]  ³⁹ tn Or “vanished.”