Psalms 21:8-9

21:8 You ¹  prevail over ²  all your enemies;

your power is too great for those who hate you. ³ 

21:9 You burn them up like a fiery furnace ⁴  when you appear; ⁵ 

the Lord angrily devours them; ⁶ 

the fire consumes them.

Psalms 132:18

132:18 I will humiliate his enemies, ⁷ 

and his crown will shine.

Isaiah 63:3-6

63:3 “I have stomped grapes in the winepress all by myself;

no one from the nations joined me.

I stomped on them ⁸  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ⁹  all my clothes.

63:4 For I looked forward to the day of vengeance,

and then payback time arrived. ¹⁰ 

63:5 I looked, but there was no one to help;

I was shocked because there was no one offering support. ¹¹ 

So my right arm accomplished deliverance;

my raging anger drove me on. ¹² 

63:6 I trampled nations in my anger,

I made them drunk ¹³  in my rage,

I splashed their blood on the ground.” ¹⁴ 

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ¹⁵  bring them here and slaughter ¹⁶  them ¹⁷  in front of me!’”

Luke 19:1

Jesus and Zacchaeus

19:1 Jesus ¹⁸  entered Jericho ¹⁹  and was passing through it.

Colossians 1:25-26

1:25 I became a servant of the church according to the stewardship ²⁰  from God – given to me for you – in order to complete ²¹  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Revelation 19:11-21

The Son of God Goes to War

19:11 Then ²²  I saw heaven opened and here came ²³  a white horse! The ²⁴  one riding it was called “Faithful” and “True,” and with justice ²⁵  he judges and goes to war. 19:12 His eyes are like a fiery ²⁶  flame and there are many diadem crowns ²⁷  on his head. He has ²⁸  a name written ²⁹  that no one knows except himself. 19:13 He is dressed in clothing dipped ³⁰  in blood, and he is called ³¹  the Word of God. 19:14 The ³²  armies that are in heaven, dressed in white, clean, fine linen, ³³  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ³⁴  He ³⁵  will rule ³⁶  them with an iron rod, ³⁷  and he stomps the winepress ³⁸  of the furious ³⁹  wrath of God, the All-Powerful. ⁴⁰  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁴¹  I saw one angel standing in ⁴²  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁴³ 

“Come, gather around for the great banquet ⁴⁴  of God,

19:18 to eat ⁴⁵  your fill ⁴⁶  of the flesh of kings,

the flesh of generals, ⁴⁷ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁴⁸ 

and small and great!”

19:19 Then ⁴⁹  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 ⁵⁰  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁵¹  – 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. ⁵²  19:21 The ⁵³  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁵⁴  themselves with their flesh.

Revelation 20:15

20:15 If ⁵⁵  anyone’s name ⁵⁶  was not found written in the book of life, that person ⁵⁷  was thrown into the lake of fire.

[21:8]  ¹ tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).

[21:8]  ² tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

[21:8]  ³ tn Heb “your right hand finds those who hate you.”

[21:9]  ⁴ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ⁵ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ⁶ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[132:18]  ⁷ tn Heb “his enemies I will clothe [with] shame.”

[63:3]  ⁸ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

[63:3]  ⁹ tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

[63:4]  ¹⁰ tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.

[63:5]  ¹¹ sn See Isa 59:16 for similar language.

[63:5]  ¹² tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[63:6]  ¹³ sn See Isa 49:26 and 51:23 for similar imagery.

[63:6]  ¹⁴ tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).

[19:27]  ¹⁵ tn Grk “to rule over them.”

[19:27]  ¹⁶ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ¹⁷ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:1]  ¹⁸ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ¹⁹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[1:25]  ²⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²¹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[19:11]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ²³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²⁷ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Grk “the name of him is called.”

[19:14]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ³³ 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]  ³⁴ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ³⁶ tn Grk “will shepherd.”

[19:15]  ³⁷ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁴² tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁴³ 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]  ⁴⁴ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁴⁵ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁴⁶ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁴⁷ 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]  ⁴⁸ tn See the note on the word “servants” in 1:1.

[19:19]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Traditionally, “brimstone.”

[19:21]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁵⁴ 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).”

[20:15]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁵⁶ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁵⁷ tn Grk “he”; the pronoun has been intensified by translating as “that person.”