Ibrani 12:27

12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain.

Yesaya 34:4

34:4 All the stars in the sky will fade away, ¹ 

the sky will roll up like a scroll;

all its stars will wither,

like a leaf withers and falls from a vine

or a fig withers and falls from a tree. ² 

Yesaya 65:17

65:17 For look, I am ready to create

new heavens and a new earth! ³ 

The former ones ⁴  will not be remembered;

no one will think about them anymore. ⁵ 

Matius 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ⁶ 

Markus 13:31

13:31 Heaven and earth will pass away, but my words will never pass away. ⁷ 

Lukas 21:33

21:33 Heaven and earth will pass away, but my words will never pass away. ⁸ 

Lukas 21:2

21:2 He also saw a poor widow put in two small copper coins. ⁹ 

Pengkhotbah 3:7-10

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

3:8 A time to love, and a time to hate;

a time for war, and a time for peace.

Man is Ignorant of God’s Timing

3:9 What benefit can a worker ¹⁰  gain from his toil? ¹¹ 

3:10 I have observed the burden

that God has given to people ¹²  to keep them occupied.

Wahyu 20:11

The Great White Throne

20:11 Then ¹³  I saw a large ¹⁴  white throne and the one who was seated on it; the earth and the heaven ¹⁵  fled ¹⁶  from his presence, and no place was found for them.

Wahyu 21:1

A New Heaven and a New Earth

21:1 Then ¹⁷  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ¹⁸  and the sea existed no more.

[34:4]  ¹ tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsa^a inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”

[34:4]  ² tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”

[65:17]  ³ sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.

[65:17]  ⁴ tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”

[65:17]  ⁵ tn Heb “and they will not come up on the mind.”

[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.

[13:31]  ⁷ 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.

[21:33]  ⁸ 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.

[21:2]  ⁹ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[3:9]  ¹⁰ tn The term הָעוֹשֶׂה (ha’oseh, article + Qal active participle ms from עָשַׂה, ’asah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).

[3:9]  ¹¹ sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.

[3:10]  ¹² tn Heb “the sons of man.”

[20:11]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ¹⁴ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ¹⁵ 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]  ¹⁶ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[21:1]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ¹⁸ 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.’”