LastSeven said:
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Very interesting. It does seem to line up, but I haven't really studied this Ezekiel prophecy. They say it was likely written during the Babylonian captivity almost 600 years before Christ.
I looked up where these metals are used together in other verses:
Ezekiel 22:
17 And there is a word of Yahweh unto me, saying, ‘Son of adam!18 The House of Israel hath been to Me for dross, All of them [are] brass/bronze, and tin, and iron, and lead, In the midst of a furnace — dross hath silver been,
19 Therefore, thus said Adonay Yahweh: Because of your all becoming dross, Therefore, behold! I am gathering you unto the midst of Jerusalem, 20 A gathering of silver, and brass/bronze, and iron, and lead, and tin, Unto the midst of a furnace — to blow on it fire, to melt it,
And found these verses
"silver" AND "iron" AND "bronze" (NKJV)
4 verses in Daniel including this one" [all shown in
Revelation 18]
Daniel 2:45
“Inasmuch as you saw that the stone was cut out of the mountain without hands, and that it broke in pieces
the iron, the bronze, the clay,
the silver, and the gold—the great God has made known to the king what will come to pass after this. The dream is certain, and its interpretation is sure.”
1 verse used together in the NT; The great City/Harlot/Mystery Babylon, [which I and many preterists view as 1st century Jerusalem. ]
Wasn't this prophecied
before 70ad?
Matthew 23:37 “O
Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her!
Luke 13:34 “O
Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her!
Wasn't Solomon's/Herod's Temple and Sanctuary furnished with these metals?
Revelation 18:
12 “
merchandise of
gold and silver, precious stones and pearls, fine linen and purple, silk and scarlet, every kind of citron wood, every kind of object of ivory, every kind of object of most precious wood,
bronze, iron, and marble
16 “and saying, ‘Alas, alas,
that great City that was clothed in fine linen, purple, and scarlet, and adorned with gold and precious stones and pearls!
Ezekiel 27:12
“Tarshish
was your merchant because of your many luxury goods.
They gave you
silver, iron, tin, and lead for your goods.
1Chronocles 22:14
“Indeed I have taken much trouble to prepare for
the house of the LORD one hundred thousand talents of
gold and one million talents of
silver, and bronze and iron beyond measure, for it is so abundant.
I have prepared timber and stone also, and you may add to them.
,
Notice that it talks about "melting" not "destroying". This lines up with another study that I've been working on. (more on that later
)
Interesting.
Peter uses the same word "parousia" as does Jesus in the 1st century Temple/Jerusalem discourse.
Matthew 24, Mark 13 and Luke's Temple/Jerusalem Discourses harmonized
Matthew 24:3
Yet of Him sitting on the Mount of the Olives, the Disciples came toward to Him according to own saying "be telling to us! when shall these be being?
and what the sign of
Thy parousia<3952>
and full-end<4930>
of the Age?
2 Peter 3:10 and it will come -- the day of the Lord -- as a thief in the night, in which the heavens with a rushing noise will pass away, and
the elements with burning heat be dissolved, and earth and the works in it shall be burnt up. 12 - waiting for and hasting to
the parousia<3952>
of the day of God, by which the heavens, being on fire, shall be dissolved, and the elements with burning heat shall melt
2 Peter 3:10
Meyer's NT Commentary
2 Peter 3:10 στοιχεῖα δὲ καυσούμενα λυθήσονται] στοιχεῖα cannot refer to the so-called four elements, “inasmuch as the dissolving of fire by means of fire is unthinkable” (Brückner), and it is arbitrary to limit the idea to three (Hornejus), or to two (Estius) elements; as now the position of the words shows that the expression has reference neither to the earth afterwards named, nor to the world as made up of heaven and earth (Pott: elementa totius mundi tam coeli quam terrae; thus, too, Brückner: “the primary substances of which the world, as an organism, is composed;” similarly Wiesinger, Schott), it must be understood of the constituent elements of the heavens, corresponding to the expression: αἱ δυνάμεις τῶν οὐρανῶν,
Isaiah 34:4;
Matthew 24:29 (cf. Meyer in loc.). This view is justified by the circumstance that in the preceding οἱ οὐρανοὶ … παρελεύσονται no mention has as yet been made of the destruction of heaven and earth by fire. At variance with this view, Hofmann understands the expression στοιχεῖα here as a designation of the stars, arbitrarily asserting that στοιχεῖα “cannot be only original component parts, but must also be prominent points which dominate that by which they are surrounded,”—appealing to Justin (Apolog. ii. c. 5, and Dial. c. Tr. c. 23), who speaks of the stars as στοιχεῖα οὐράνια. To this view it may be objected, that the author could not picture to himself a burning of the stars, which appeared to him as fiery bodies; neither do any of the corresponding passages of Scripture allude to this.
Pulpit Commentary
Verse 10. - But the day of the Lord will come. The word ἥξει, will come, stands emphatically at the beginning of the clause; whatever the mockers may say, whatever may happen, come certainly will the day of the Lord. "The day of the Lord" meets us often in the prophets; it is usually associated with the thought of judgment (see
Isaiah 2:12;
Ezekiel 13:5;
Joel 1:15;
Malachi 3:2). In the New Testament it signifies the second advent of Christ (
1 Thessalonians 5:2;
1 Corinthians 1:8;
Philippians 1:6;
2 Thessalonians 2:2). As a thief in the night. The best manuscripts omit here "in the night." St. Peter is evidently echoing the Lord's words in that great prophetic discourse on the Mount of Olives, which must have made such a deep impression upon the apostles. This illustration of the sudden coming of the thief is repeated not only by St. Peter here, but also by St. Paul (
1 Thessalonians 5:2), and twice by St. John (
Revelation 3:3 and Revelation 16:15). In the which the heavens shall pass away with a great noise. The Greek for "with a great noise (ῤοιζηδόν)" occurs nowhere else in the New Testament, and is one of those remarkable poetic forms which are not unfrequent in this Epistle: the noun ῤοῖζος is used of the whizzing of arrows, of the rush of wings, of the sound of mighty winds or roaring waters.
It may be understood here of the crash of a falling world or of the roar of the destroying flames. The word rendered "pass away" is that used by our Lord in the prophecy just referred to (
Matthew 24:35; also in
Matthew 5:18 and in
Luke 16:17). And the elements shall melt with fervent heat. It is uncertain whether by "the elements" (στοιχεῖα) St. Peter means the four elements (in the old and popular use of the word), or the great constituent parts of the universe, the heavenly bodies. Against the first view is the assertion that one of those elements is to be the agent of destruction. But the word rendered "melt" means "shall be dissolved" or "loosed;" and it may be, as Bishop Wordsworth says, that "St. Peter's meaning seems to be that the στοιχεῖα, elements or rudiments, of which the universe is composed and compacted, will be loosed; that is, the framework of the world will be disorganized; and this is the sense of στοιχεῖα in the LXX. (Wisd. 7:17 Wisd. 19:17) and in Hippolytus, 'Philos.,' pages 219, 318. The dissolution is contrasted with the consistency described by the word συνεστῶσα in verse 5. The heavens are reserved for fire, and will pass away with a rushing noise, and, being set on fire, will be dissolved; the elements will be on fire and melt, and he reduced to a state of confusion; the earth and the works therein will be burnt up.
There does not seem, therefore, to be any cause for abandoning the common meaning of στοιχεῖα, the elemental principles of which the universe is made." On the other hand, the word στοιχεῖα is certainly used of the heavenly bodies by Justin Martyr ('Apolog.,' 2. c. 5, and 'Dial. cum Tryphon,' c. 23); and the heavenly bodies are constantly mentioned in the descriptions of the awful convulsions of the great day (
Matthew 24:29;
Mark 13:24;
Luke 21:25;
Acts 2:20;
Revelation 6:12, etc.).
The objection that the word does not bear this meaning elsewhere in Holy Scripture is of little weight, as this is the only place in which it has a physical sense. The literal translation of the clause is, "The elements, being scorched, shall be dissolved." The word for "being scorched" (καυσούμενα) occurs in the New Testament only here and in verse 12; it is used by the Greek physicians of the burning heat of fever. The verb λυθήσεται means "shall be dissolved or loosened." The earth also and the works that are therein shall be burned up. By "the works that are therein" St. Peter seems to mean all the works both of God and of man, "opera naturae et artis" (Bengel). There is a very remarkable reading here (supported by the Sinaitic and Vatican and another uncial manuscript), εὑρεθήσεται, "shall be discovered," instead of κατακαήσεται, "shall be burned up." If we understand "the works that are therein" of man's works and actions, this reading will give a good sense (comp.
1 Corinthians 3:13, "Every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is"). Or the clause may be regarded as interrogative, "Shall the earth and the works that are therein be found?" But the reading, "shall be burned up" is well supported, and suits the context best.