Psalms 21:8

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

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

Psalms 106:26

106:26 So he made a solemn vow ⁴ 

that he would make them die ⁵  in the desert,

Isaiah 1:25

1:25 I will attack you; ⁶ 

I will purify your metal with flux. ⁷ 

I will remove all your slag. ⁸ 

Isaiah 11:14

11:14 They will swoop down ⁹  on the Philistine hills to the west; ¹⁰ 

together they will loot the people of the east.

They will take over Edom and Moab, ¹¹ 

and the Ammonites will be their subjects.

Isaiah 14:2-4

14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. ¹²  They will make their captors captives and rule over the ones who oppressed them. 14:3 When the Lord gives you relief from your suffering and anxiety, ¹³  and from the hard labor which you were made to perform, 14:4 you will taunt the king of Babylon with these words: ¹⁴ 

“Look how the oppressor has met his end!

Hostility ¹⁵  has ceased!

Isaiah 26:11

26:11 O Lord, you are ready to act, ¹⁶ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ¹⁷ 

yes, fire will consume your enemies. ¹⁸ 

Isaiah 33:10

33:10 “Now I will rise up,” says the Lord.

“Now I will exalt myself;

now I will magnify myself. ¹⁹ 

Isaiah 37:36

37:36 The Lord’s messenger ²⁰  went out and killed 185,000 troops ²¹  in the Assyrian camp. When they ²²  got up early the next morning, there were all the corpses! ²³ 

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ²⁴  bring them here and slaughter ²⁵  them ²⁶  in front of me!’”

Luke 19:1

Jesus and Zacchaeus

19:1 Jesus ²⁷  entered Jericho ²⁸  and was passing through it.

Colossians 1:25

1:25 I became a servant of the church according to the stewardship ²⁹  from God – given to me for you – in order to complete ³⁰  the word of God,

Revelation 19:13-21

19:13 He is dressed in clothing dipped ³¹  in blood, and he is called ³²  the Word of God. 19:14 The ³³  armies that are in heaven, dressed in white, clean, fine linen, ³⁴  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ³⁵  He ³⁶  will rule ³⁷  them with an iron rod, ³⁸  and he stomps the winepress ³⁹  of the furious ⁴⁰  wrath of God, the All-Powerful. ⁴¹  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁴²  I saw one angel standing in ⁴³  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁴⁴ 

“Come, gather around for the great banquet ⁴⁵  of God,

19:18 to eat ⁴⁶  your fill ⁴⁷  of the flesh of kings,

the flesh of generals, ⁴⁸ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁴⁹ 

and small and great!”

19:19 Then ⁵⁰  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 ⁵¹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁵²  – 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. ⁵³  19:21 The ⁵⁴  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁵⁵  themselves with their flesh.

Revelation 20:8-9

20:8 and will go out to deceive ⁵⁶  the nations at the four corners of the earth, Gog and Magog, ⁵⁷  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁵⁸  20:9 They ⁵⁹  went up ⁶⁰  on the broad plain of the earth ⁶¹  and encircled ⁶²  the camp ⁶³  of the saints and the beloved city, but ⁶⁴  fire came down from heaven and devoured them completely. ⁶⁵ 

[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.”

[106:26]  ⁴ tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).

[106:26]  ⁵ tn Heb “to cause them to fall.”

[1:25]  ⁶ tn Heb “turn my hand against you.” The second person pronouns in vv. 25-26 are feminine singular. Personified Jerusalem is addressed. The idiom “turn the hand against” has the nuance of “strike with the hand, attack,” in Ps 81:15 HT (81:14 ET); Ezek 38:12; Am 1:8; Zech 13:7. In Jer 6:9 it is used of gleaning grapes.

[1:25]  ⁷ tn Heb “I will purify your dross as [with] flux.” “Flux” refers here to minerals added to the metals in a furnace to prevent oxides from forming. For this interpretation of II בֹּר (bor), see HALOT 153 s.v. II בֹּר and 750 s.v. סִיג.

[1:25]  ⁸ sn The metaphor comes from metallurgy; slag is the substance left over after the metallic ore has been refined.

[11:14]  ⁹ tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.

[11:14]  ¹⁰ tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.

[11:14]  ¹¹ tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).

[14:2]  ¹² tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

[14:3]  ¹³ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[14:4]  ¹⁴ tn Heb “you will lift up this taunt over the king of Babylon, saying.”

[14:4]  ¹⁵ tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.

[26:11]  ¹⁶ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ¹⁷ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ¹⁸ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[33:10]  ¹⁹ tn Or “lift myself up” (KJV); NLT “show my power and might.”

[37:36]  ²⁰ tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).

[37:36]  ²¹ tn The word “troops” is supplied in the translation for smoothness and clarity.

[37:36]  ²² tn This refers to the Israelites and/or the rest of the Assyrian army.

[37:36]  ²³ tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”

[19:27]  ²⁴ tn Grk “to rule over them.”

[19:27]  ²⁵ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ²⁶ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:1]  ²⁷ 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]  ²⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[1:25]  ²⁹ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³⁰ 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.

[19:13]  ³¹ 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]  ³² tn Grk “the name of him is called.”

[19:14]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ³⁴ 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]  ³⁵ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ³⁷ tn Grk “will shepherd.”

[19:15]  ³⁸ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁴³ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁴⁴ 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]  ⁴⁵ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁴⁶ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁴⁷ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁴⁸ 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]  ⁴⁹ tn See the note on the word “servants” in 1:1.

[19:19]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Traditionally, “brimstone.”

[19:21]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁵⁵ 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).”

[20:8]  ⁵⁶ tn Or “mislead.”

[20:8]  ⁵⁷ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁵⁸ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁶⁰ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁶¹ 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]  ⁶² tn Or “surrounded.”

[20:9]  ⁶³ 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]  ⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁶⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”