Joshua 10:42

10:42 Joshua captured in one campaign ¹  all these kings and their lands, for the Lord God of Israel fought for Israel.

Joshua 24:11-12

24:11 You crossed the Jordan and came to Jericho. ²  The leaders ³  of Jericho, as well as the Amorites, Perizzites, Canaanites, Hittites, Girgashites, Hivites, and Jebusites, fought with you, but I handed them over to you. 24:12 I sent terror ⁴  ahead of you to drive out before you the two ⁵  Amorite kings. I gave you the victory; it was not by your swords or bows. ⁶ 

Psalms 110:5-6

110:5 O sovereign Lord, ⁷  at your right hand

he strikes down ⁸  kings in the day he unleashes his anger. ⁹ 

110:6 He executes judgment ¹⁰  against ¹¹  the nations;

he fills the valleys with corpses; ¹² 

he shatters their heads over the vast battlefield. ¹³ 

Psalms 149:6-9

149:6 May they praise God

while they hold a two-edged sword in their hand, ¹⁴ 

149:7 in order to take ¹⁵  revenge on the nations,

and punish foreigners.

149:8 They bind ¹⁶  their kings in chains,

and their nobles in iron shackles,

149:9 and execute the judgment to which their enemies ¹⁷  have been sentenced. ¹⁸ 

All his loyal followers will be vindicated. ¹⁹ 

Praise the Lord!

Revelation 6:2

6:2 So ²⁰  I looked, ²¹  and here came ²²  a white horse! The ²³  one who rode it ²⁴  had a bow, and he was given a crown, ²⁵  and as a conqueror ²⁶  he rode out to conquer.

Revelation 19:11-21

The Son of God Goes to War

19:11 Then ²⁷  I saw heaven opened and here came ²⁸  a white horse! The ²⁹  one riding it was called “Faithful” and “True,” and with justice ³⁰  he judges and goes to war. 19:12 His eyes are like a fiery ³¹  flame and there are many diadem crowns ³²  on his head. He has ³³  a name written ³⁴  that no one knows except himself. 19:13 He is dressed in clothing dipped ³⁵  in blood, and he is called ³⁶  the Word of God. 19:14 The ³⁷  armies that are in heaven, dressed in white, clean, fine linen, ³⁸  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ³⁹  He ⁴⁰  will rule ⁴¹  them with an iron rod, ⁴²  and he stomps the winepress ⁴³  of the furious ⁴⁴  wrath of God, the All-Powerful. ⁴⁵  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁴⁶  I saw one angel standing in ⁴⁷  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁴⁸ 

“Come, gather around for the great banquet ⁴⁹  of God,

19:18 to eat ⁵⁰  your fill ⁵¹  of the flesh of kings,

the flesh of generals, ⁵² 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁵³ 

and small and great!”

19:19 Then ⁵⁴  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 ⁵⁵  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁵⁶  – 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. ⁵⁷  19:21 The ⁵⁸  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁵⁹  themselves with their flesh.

[10:42]  ¹ tn Heb “at one time.”

[24:11]  ² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[24:11]  ³ tn Or perhaps, “citizens.”

[24:12]  ⁴ tn Traditionally, “the hornet” (so KJV, NKJV, NASB, NIV, NRSV) but the precise meaning of the Hebrew word is uncertain (cf. NEB “panic”).

[24:12]  ⁵ tn The LXX has “twelve,” apparently understanding this as a reference to Amorite kings west of the Jordan (see Josh 5:1, rather than the trans-Jordanian Amorite kings Sihon and Og (see Josh 2:10; 9:10).

[24:12]  ⁶ tn Heb “and it drove them out from before you, the two kings of the Amorites, not by your sword and not by your bow.” The words “I gave you the victory” are supplied for clarification.

[110:5]  ⁷ tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew mss read יְהוָה, yehveh, “Lord” here). The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God’s “right hand.” According to this view the king is the subject of the third person verb forms in vv. 5b-7. (2) Another option is to understand the king as the addressee (as in vv. 2-3). In this case “the Lord” is the subject of the third person verbs throughout vv. 5-7 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist’s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize אֲדֹנָי (’adonay, “Lord”) as אֲדֹנִי (’adoniy, “my lord”; see v. 1). In this case one may translate, “My lord, at his [God’s] right hand, strikes down.” In this case the king is the subject of the third person verbs in vv. 5b-7.

[110:5]  ⁸ tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.

[110:5]  ⁹ tn Heb “in the day of his anger.”

[110:6]  ¹⁰ tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.

[110:6]  ¹¹ tn Or “among.”

[110:6]  ¹² tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.

[110:6]  ¹³ tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).

[149:6]  ¹⁴ tn Heb “[May] praises of God [be] in their throat, and a two-edged sword in their hand.”

[149:7]  ¹⁵ tn Heb “to do.”

[149:8]  ¹⁶ tn Heb “to bind.”

[149:9]  ¹⁷ tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.

[149:9]  ¹⁸ tn Heb “to do against them judgment [that] is written.”

[149:9]  ¹⁹ tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).

[6:2]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ²¹ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ²² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ²⁴ tn Grk “the one sitting on it.”

[6:2]  ²⁵ sn See the note on the word crown in Rev 3:11.

[6:2]  ²⁶ tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

[19:11]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ²⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²⁹ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ³⁰ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  ³¹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ³² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ³³ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ³⁴ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  ³⁵ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ³⁶ tn Grk “the name of him is called.”

[19:14]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ³⁸ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[19:15]  ³⁹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁴¹ tn Grk “will shepherd.”

[19:15]  ⁴² tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ⁴³ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ⁴⁴ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ⁴⁵ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[19:17]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁴⁷ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁴⁸ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁴⁹ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁵⁰ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁵¹ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁵² tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ⁵³ tn See the note on the word “servants” in 1:1.

[19:19]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Traditionally, “brimstone.”

[19:21]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁵⁹ 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).”