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Selected Verse: 2 Thessalonians 1:9 - King James
Verse |
Translation |
Text |
2Th 1:9 |
King James |
Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Who--Greek, "persons who," &c.
destruction from the presence of the Lord--driven far from His presence [ALFORD]. The sentence emanating from Him in person, sitting as Judge [BENGEL], and driving them far from Him (Mat 25:41; Rev 6:16; Rev 12:14; compare Pe1 3:12; Isa 2:10, Isa 2:19). "The presence of the Lord" is the source whence the sentence goes forth; "the glory of His power" is the instrument whereby the sentence is carried into execution [EDMUNDS]. But ALFORD better interprets the latter clause (see Th2 1:10), driven "from the manifestation of His power in the glorification of His saints." Cast out from the presence of the Lord is the idea at the root of eternal death, the law of evil left to its unrestricted working, without one counteracting influence of the presence of God, who is the source of all light and holiness (Isa 66:24; Mar 9:44). |
Notes on the Bible, by Albert Barnes, [1834] |
Who shall be punished with everlasting destruction; - see the notes on Mat 25:41, Mat 25:46. The word which is here rendered "destruction" (ὄλεθρον olethron), is different from that which occurs in Mat 25:46, and which is there rendered "punishment" - κόλασις kolasis. The word ὄλεθρον olethron - "olethron" - occurs only here and in Co1 5:5; Th1 5:3; Ti1 6:9; in each of which places it is rendered destruction. It does not denote annihilation, but is used in the same sense in which we use the word when we say that a thing is destroyed. Thus, health is destroyed when it fails; property is destroyed when it is burned or sunk in the ocean; a limb is destroyed that is lost in battle; life is destroyed when one dies. In the case before us, the destruction, whatever it be, is:
(1) to be continued forever; and,
(2) is to be of the nature of punishment.
The meaning then must be, that the soul is destroyed as to the great purposes of its being - its enjoyment, dignity, honor, holiness, happiness. It will not be annihilated, but will live and linger on in destruction. It seems difficult to conceive how anyone can profess to hold that this passage is a part of the Word of God, and yet deny the doctrine of future eternal punishment. It would not be possible to state that doctrine in clearer language than this. It is never is in clearer language in any creed or confession of faith, and if it is not true that the wicked will be punished forever, then it must be admitted that it would not have been possible to reveal the doctrine in human language!
From the presence of the Lord - That is, a part of their punishment will consist in being banished from the immediate presence of the Lord. There is a sense in which God is everywhere present, and in that sense he will be in the world where the wicked will dwell, to punish them. But the phrase is also used to denote his more immediate presence; the place where are the symbols of his majesty and glory; the home of the holy and the blessed. It is in that sense that the word is used here, and the idea is, that it will be one of the circumstances contributing to the deeper woe of the place of punishment, that those who dwell there will be banished from that holy abode, and will never be permitted to enter there.
And from the glory of his power - The meaning seems to be, that they will not be able to endure the manifestation of his power and majesty when he shall appear, but will be driven away by it into outer darkness; see Th2 2:8. The Saviour, in describing his second coming, uses this language: "They shall see the Son of man coming in the clouds of heaven, with power and great glory;" Mat 24:30. There will be a great exhibition of both. The power will be seen in the convulsions of nature which will precede or attend him; in the resurrection of the dead; and in the bringing of all to judgment: and the glory will be seen in his own person; the dignity and number of his attendants; and the honor that shall then be conferred on him as the final Judge of all mankind. By the manifestation of that power and glory the wicked will be driven away into eternal ruin. They will not be able to stand before it, and though, in common with the righteous, they may see the majesty of the Redeemer in the last day, yet they will be driven away to witness it no more. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Shall be punished (δίκην τίσουσιν)
The verb (N.T.o.) means to pay or render. Lit. shall pay penalty.
Everlasting destruction (ὄλεθρον αἰώνιον)
The phrase nowhere else in N.T. In lxx, 4 Macc. 10:15. Rev. properly, eternal destruction. It is to be carefully noted that eternal and everlasting are not synonymous. See additional note at the end of this chapter.
From the presence (ἀπὸ προσώπου)
Or face. Ἁπὸ from has simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Act 3:13, Act 3:19; Act 5:41 : person, Mat 22:16; Luk 20:21; Gal 2:6 : appearance, Co2 5:12; Co2 10:1 : fashion, Jam 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Act 3:19; Act 5:41; Act 7:45; Rev 6:16; Rev 12:14; Rev 20:11. In lxx, Gen 3:8; Gen 4:14, Gen 4:16; Exo 14:25, and frequently.
Glory of his power (δόξης τῆς ἰσχύος αὐτοῦ)
For glory see on Th1 2:12. Ἱσχὺς power, not often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς, and makes the edicts ἰσχυρὰ valid and hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isa 2:10, Isa 2:19, Isa 2:21. The power (δύναμις) and glory of God are associated in Mat 24:30; Mar 13:26; Luk 21:27; Rev 4:11; Rev 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strength of his glory, Col 1:11.
Additional Note on ὄλεθρον αἰώνιον eternal destruction, Th2 1:9
Ἁιών transliterated eon, is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (περὶ οὐρανοῦ, i. 9, 15) says: "The period which includes the whole time of each one's life is called the eon of each one." Hence it often means the life of a man, as in Homer, where one's life (αἰών) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not "a stationary and mechanical value" (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached.
It is sometimes translated world; world representing a period or a series of periods of time. See Mat 12:32; Mat 13:40, Mat 13:49; Luk 1:70; Co1 1:20; Co1 2:6; Eph 1:21. Similarly οἱ αἰῶνες the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. Co1 2:7; Co1 10:11; Heb 1:2; Heb 9:26; Heb 11:3.
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always (ἀεί) liars (Tit 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Act 7:51; Co2 4:11; Co2 6:10; Heb 3:10; Pe1 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. "The boy is everlastingly tormenting me to buy him a drum."
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Eph 3:11. Paul contemplates eons before and after the Christian era. Eph 1:21; Eph 2:7; Eph 3:9, Eph 3:21; Co1 10:11; comp. Heb 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων the eon of the eons (Eph 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Heb 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Rom 16:27; Gal 1:5; Phi 4:20, etc. This plural phrase is applied by Paul to God only.
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος, which means everlasting, has its meaning limited to a given point of time in Jde 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα, habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exo 21:6; Exo 29:9; Exo 32:13; Jos 14:9; Sa1 8:13; Lev 25:46; Deu 15:17; Ch1 28:4. See also Mat 21:19; Joh 13:8; Co1 8:13. The same is true of αἰώνιος. Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Gen 48:4; Num 10:8; Num 15:15; Pro 22:28; Jon 2:6; Hab 3:6; Isa 61:8.
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlasting. Of course the life of God is endless; but the question is whether, in describing God as αἰώνιος, it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect.
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος. It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Rom 1:20, where he speaks of "the everlasting power and divinity of God." In Rom 16:26 he speaks of the eternal God (τοῦ αἰωνίου θεοῦ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that "the mystery" has been kept in silence in times eternal (χρόνοις αἰωνίοις), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων the King of the eons, applied to God in Ti1 1:17; Rev 15:3; comp. Tob. 13:6, 10. The phrase πρὸ χρόνων αἰωνίων before eternal times (Ti2 1:9; Tit 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luk 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons.
Ζωὴ αἰώνιος eternal life, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος. Κόλασις αἰώνιος, rendered everlasting punishment (Mat 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Mat 19:16; Joh 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, Joh 3:36; Joh 5:24; Joh 6:47, Joh 6:64. The Father's commandment is ζωὴ αἰώσιος, Joh 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος, Joh 17:3.
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: "In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ the life which is life indeed, and ἡ ζωὴ τοῦ θεοῦ the life of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order."
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luk 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions.
In the present passage it is urged that ὄλεθρον destruction points to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος is extinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι to destroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, "the world being deluged with water, perished" (ἀπολοῦνται Pe2 3:6); but the world did not become extinct, it was renewed. In Heb 1:11, Heb 1:12 quoted from Psalm 102, we read concerning the heavens and the earth as compared with the eternity of God, "they shall perish" (ἀπολοῦνται). But the perishing is only preparatory to change and renewal. "They shall be changed" (ἀλλαγήσονται). Comp. Isa 51:6, Isa 51:16; Isa 65:17; Isa 66:22; Pe2 3:13; Rev 21:1. Similarly, "the Son of man came to save that which was lost" (ἀπολωλός), Luk 19:10. Jesus charged his apostles to go to the lost (ἀπολωλότα) sheep of the house of Israel, Mat 10:6, comp. Mat 15:24. "He that shall lose (ἀπολέσῃ) his life for my sake shall find it," Mat 16:25. Comp. Luk 15:6, Luk 15:9, Luk 15:32.
In this passage the word destruction is qualified. It is "destruction from the presence of the Lord and from the glory of his power, " at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
From the glory of his power - Tremble, ye stout - hearted. Everlasting destruction - As there can be no end of their sins, (the same enmity against God continuing,) so neither of their punishment; sin and its punishment running parallel throughout eternity itself. They must of necessity, therefore, be cut off from all good, and all possibility of it. From the presence of the Lord - Wherein chiefly consists the salvation of the righteous. What unspeakable punishment is implied even in falling short of this, supposing that nothing more were implied in his taking vengeance! |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Who shall be punished - What this everlasting destruction consists in we cannot tell. It is not annihilation, for their being continues; and as the destruction is everlasting, it is an eternal continuance and presence of substantial evil, and absence of all good; for a part of this punishment consists in being banished from the presence of the Lord - excluded from his approbation, for ever; so that the light of his countenance can be no more enjoyed, as there will be an eternal impossibility of ever being reconciled to him.
The glory of his power - Never to see the face of God throughout eternity is a heart-rending, soul-appalling thought; and to be banished from the glory of his power, that power the glory of which is peculiarly manifested in saving the lost and glorifying the faithful, is what cannot be reflected on without confusion and dismay. But this must be the lot of all who acknowledge not God, and obey not the Gospel of our Lord Jesus Christ. |
44 Where their worm dieth not, and the fire is not quenched.
24 And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
19 And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
10 Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.
14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.
5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
46 And these shall go away into everlasting punishment: but the righteous into life eternal.
46 And these shall go away into everlasting punishment: but the righteous into life eternal.
41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
6 But go rather to the lost sheep of the house of Israel.
10 For the Son of man is come to seek and to save that which was lost.
1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
16 And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.
6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
6 Whereby the world that then was, being overflowed with water, perished:
20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.
47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.
24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.
16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
46 And these shall go away into everlasting punishment: but the righteous into life eternal.
70 As he spake by the mouth of his holy prophets, which have been since the world began:
2 In hope of eternal life, which God, that cannot lie, promised before the world began;
9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.
17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
8 For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
6 He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.
6 I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.
28 Remove not the ancient landmark, which thy fathers have set.
15 One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD.
8 And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.
4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.
13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.
4 Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel:
17 Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.
46 And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.
13 And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.
9 And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the LORD my God.
13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.
9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.
6 Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
20 Now unto God and our Father be glory for ever and ever. Amen.
5 To whom be glory for ever and ever. Amen.
27 To God only wise, be glory through Jesus Christ for ever. Amen.
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.
10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.
51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.
12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.
3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
70 As he spake by the mouth of his holy prophets, which have been since the world began:
49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;
1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:
11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
27 And then shall they see the Son of man coming in a cloud with power and great glory.
26 And then shall they see the Son of man coming in the clouds with great power and glory.
30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
19 And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
10 Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.
25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.
16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;
41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.
1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:
12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.
6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:
21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:
16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.
41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.