Daniel 2:35

2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ¹  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 7:26

7:26 But the court will convene, ²  and his ruling authority will be removed –

destroyed and abolished forever!

Daniel 8:25

8:25 By his treachery ³  he will succeed through deceit. ⁴  He will have an arrogant attitude, ⁵  and he will destroy many who are unaware of his schemes. ⁶  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ⁷ 

Ezekiel 38:22-23

38:22 I will judge him with plague and bloodshed. I will rain down on him, his troops and the many peoples who are with him a torrential downpour, hailstones, fire, and brimstone. 38:23 I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the Lord.’

Ezekiel 39:2

39:2 I will turn you around and drag you along; ⁸  I will lead you up from the remotest parts of the north and bring you against the mountains of Israel.

Ezekiel 39:2

39:2 I will turn you around and drag you along; ⁹  I will lead you up from the remotest parts of the north and bring you against the mountains of Israel.

Ezekiel 2:8

2:8 As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.”

Revelation 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ¹⁰ 

then by the sword he must be killed.

This ¹¹  requires steadfast endurance ¹²  and faith from the saints.

Revelation 14:14-20

14:14 Then ¹³  I looked, and a white cloud appeared, ¹⁴  and seated on the cloud was one like a son of man! ¹⁵  He had ¹⁶  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ¹⁷  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ¹⁸  your sickle and start to reap, ¹⁹  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ²⁰  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ²¹  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ²²  angel, who was in charge of ²³  the fire, came from the altar and called in a loud voice to the angel ²⁴  who had the sharp sickle, “Use ²⁵  your sharp sickle and gather ²⁶  the clusters of grapes ²⁷  off the vine of the earth, ²⁸  because its grapes ²⁹  are now ripe.” ³⁰  14:19 So ³¹  the angel swung his sickle over the earth and gathered the grapes from the vineyard ³²  of the earth and tossed them into the great ³³  winepress of the wrath of God. 14:20 Then ³⁴  the winepress was stomped ³⁵  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ³⁶  for a distance of almost two hundred miles. ³⁷ 

Revelation 19:19-21

19:19 Then ³⁸  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now ³⁹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁴⁰  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁴¹  19:21 The ⁴²  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁴³  themselves with their flesh.

Revelation 20:2

20:2 He ⁴⁴  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years.

Revelation 20:9

20:9 They ⁴⁵  went up ⁴⁶  on the broad plain of the earth ⁴⁷  and encircled ⁴⁸  the camp ⁴⁹  of the saints and the beloved city, but ⁵⁰  fire came down from heaven and devoured them completely. ⁵¹ 

[2:35]  ¹ tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

[7:26]  ² tn Aram “judgment will sit” (KJV similar).

[8:25]  ³ tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.

[8:25]  ⁴ tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ⁵ tn Heb “in his heart he will act arrogantly.”

[8:25]  ⁶ tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.

[8:25]  ⁷ tn Heb “with nothingness of hand.”

[39:2]  ⁸ tn The Hebrew root occurs only here in the OT. An apparent cognate in the Ethiopic language means “walk along.” For a discussion of the research on this verb, see D. I. Block, Ezekiel (NICOT), 2:460.

[39:2]  ⁹ tn The Hebrew root occurs only here in the OT. An apparent cognate in the Ethiopic language means “walk along.” For a discussion of the research on this verb, see D. I. Block, Ezekiel (NICOT), 2:460.

[13:10]  ¹⁰ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ¹¹ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ¹² tn Or “perseverance.”

[14:14]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ¹⁴ tn Grk “and behold, a white cloud.”

[14:14]  ¹⁵ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ¹⁶ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ¹⁸ tn Grk “Send out.”

[14:15]  ¹⁹ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ²³ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ²⁴ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ²⁵ tn Grk “Send.”

[14:18]  ²⁶ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ²⁷ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ²⁸ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ²⁹ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ³⁰ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ³² tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

[14:19]  ³³ tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).

[14:20]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ³⁵ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ³⁶ tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”

[14:20]  ³⁷ tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.

[19:19]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ³⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁴⁰ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁴¹ tn Traditionally, “brimstone.”

[19:21]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁴³ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:2]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁴⁶ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁴⁷ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ⁴⁸ tn Or “surrounded.”

[20:9]  ⁴⁹ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁵¹ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”