Psalms 2:5-6

2:5 Then he angrily speaks to them

and terrifies them in his rage, ¹  saying, ² 

2:6 “I myself ³  have installed ⁴  my king

on Zion, my holy hill.”

Psalms 45:3-5

45:3 Strap your sword to your thigh, O warrior! ⁵ 

Appear in your majestic splendor! ⁶ 

45:4 Appear in your majesty and be victorious! ⁷ 

Ride forth for the sake of what is right, ⁸ 

on behalf of justice! ⁹ 

Then your right hand will accomplish mighty acts! ¹⁰ 

45:5 Your arrows are sharp

and penetrate the hearts of the king’s enemies.

Nations fall at your feet. ¹¹ 

Psalms 110:2-6

110:2 The Lord ¹²  extends ¹³  your dominion ¹⁴  from Zion.

Rule in the midst of your enemies!

110:3 Your people willingly follow you ¹⁵  when you go into battle. ¹⁶ 

On the holy hills ¹⁷  at sunrise ¹⁸  the dew of your youth ¹⁹  belongs to you. ²⁰ 

110:4 The Lord makes this promise on oath ²¹  and will not revoke it: ²² 

“You are an eternal priest ²³  after the pattern of ²⁴  Melchizedek.” ²⁵ 

110:5 O sovereign Lord, ²⁶  at your right hand

he strikes down ²⁷  kings in the day he unleashes his anger. ²⁸ 

110:6 He executes judgment ²⁹  against ³⁰  the nations;

he fills the valleys with corpses; ³¹ 

he shatters their heads over the vast battlefield. ³² 

Genesis 3:15

3:15 And I will put hostility ³³  between you and the woman

and between your offspring and her offspring; ³⁴ 

her offspring will attack ³⁵  your head,

and ³⁶  you ³⁷  will attack her offspring’s heel.” ³⁸ 

Exodus 15:6

15:6 Your right hand, O Lord, was majestic ³⁹  in power,

your right hand, O Lord, shattered the enemy.

Isaiah 52:10

52:10 The Lord reveals ⁴⁰  his royal power ⁴¹ 

in the sight of all the nations;

the entire ⁴²  earth sees

our God deliver. ⁴³ 

Isaiah 59:16

The Lord Intervenes

59:16 He sees there is no advocate; ⁴⁴ 

he is shocked ⁴⁵  that no one intervenes.

So he takes matters into his own hands; ⁴⁶ 

his desire for justice drives him on. ⁴⁷ 

Isaiah 63:5

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

I was shocked because there was no one offering support. ⁴⁸ 

So my right arm accomplished deliverance;

my raging anger drove me on. ⁴⁹ 

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ⁵⁰  but take courage ⁵¹  – I have conquered the world.” ⁵² 

Acts 19:20

19:20 In this way the word of the Lord ⁵³  continued to grow in power ⁵⁴  and to prevail. ⁵⁵ 

Colossians 2:15

2:15 Disarming ⁵⁶  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁵⁷ 

Hebrews 2:14-15

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ⁵⁸  their humanity, ⁵⁹  so that through death he could destroy ⁶⁰  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.

Revelation 3:21

3:21 I will grant the one ⁶¹  who conquers ⁶²  permission ⁶³  to sit with me on my throne, just as I too conquered ⁶⁴  and sat down with my Father on his throne.

Revelation 6:2

6:2 So ⁶⁵  I looked, ⁶⁶  and here came ⁶⁷  a white horse! The ⁶⁸  one who rode it ⁶⁹  had a bow, and he was given a crown, ⁷⁰  and as a conqueror ⁷¹  he rode out to conquer.

Revelation 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁷²  the Lamb are the called, chosen, and faithful.”

Revelation 19:11-21

The Son of God Goes to War

19:11 Then ⁷³  I saw heaven opened and here came ⁷⁴  a white horse! The ⁷⁵  one riding it was called “Faithful” and “True,” and with justice ⁷⁶  he judges and goes to war. 19:12 His eyes are like a fiery ⁷⁷  flame and there are many diadem crowns ⁷⁸  on his head. He has ⁷⁹  a name written ⁸⁰  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁸¹  in blood, and he is called ⁸²  the Word of God. 19:14 The ⁸³  armies that are in heaven, dressed in white, clean, fine linen, ⁸⁴  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁸⁵  He ⁸⁶  will rule ⁸⁷  them with an iron rod, ⁸⁸  and he stomps the winepress ⁸⁹  of the furious ⁹⁰  wrath of God, the All-Powerful. ⁹¹  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁹²  I saw one angel standing in ⁹³  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁹⁴ 

“Come, gather around for the great banquet ⁹⁵  of God,

19:18 to eat ⁹⁶  your fill ⁹⁷  of the flesh of kings,

the flesh of generals, ⁹⁸ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁹⁹ 

and small and great!”

19:19 Then ¹⁰⁰  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 ¹⁰¹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ¹⁰²  – 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. ¹⁰³  19:21 The ¹⁰⁴  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ¹⁰⁵  themselves with their flesh.

[2:5]  ¹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ² tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:6]  ³ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ⁴ tn Or perhaps “consecrated.”

[45:3]  ⁵ tn Or “mighty one.”

[45:3]  ⁶ tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.

[45:4]  ⁷ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ⁸ tn Or “for the sake of truth.”

[45:4]  ⁹ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ¹⁰ tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[45:5]  ¹¹ tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.

[110:2]  ¹² tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ¹³ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ¹⁴ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:3]  ¹⁵ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ¹⁶ tn Heb “in the day of your power.”

[110:3]  ¹⁷ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹⁸ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹⁹ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ²⁰ tn Heb “to you [is].”

[110:4]  ²¹ tn Or “swears, vows.”

[110:4]  ²² tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.

[110:4]  ²³ sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).

[110:4]  ²⁴ tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.

[110:4]  ²⁵ sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”

[110:5]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Heb “in the day of his anger.”

[110:6]  ²⁹ 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]  ³⁰ tn Or “among.”

[110:6]  ³¹ 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]  ³² 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).

[3:15]  ³³ tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ³⁴ sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ³⁵ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ³⁶ tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ³⁷ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ³⁸ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[15:6]  ³⁹ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[52:10]  ⁴⁰ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁴¹ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁴² tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ⁴³ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[59:16]  ⁴⁴ tn Heb “man” (so KJV, ASV); TEV “no one to help.”

[59:16]  ⁴⁵ tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”

[59:16]  ⁴⁶ tn Heb “and his arm delivers for him.”

[59:16]  ⁴⁷ tn Heb “and his justice [or “righteousness”] supports him.”

[63:5]  ⁴⁸ sn See Isa 59:16 for similar language.

[63:5]  ⁴⁹ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[16:33]  ⁵⁰ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ⁵¹ tn Or “but be courageous.”

[16:33]  ⁵² tn Or “I am victorious over the world,” or “I have overcome the world.”

[19:20]  ⁵³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20]  ⁵⁴ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ⁵⁵ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[2:15]  ⁵⁶ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁵⁷ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[2:14]  ⁵⁸ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ⁵⁹ tn Grk “the same.”

[2:14]  ⁶⁰ tn Or “break the power of,” “reduce to nothing.”

[3:21]  ⁶¹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁶² tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁶³ tn Grk “I will give [grant] to him.”

[3:21]  ⁶⁴ tn Or “have been victorious”; traditionally, “have overcome.”

[6:2]  ⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁶⁶ 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]  ⁶⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁶⁹ tn Grk “the one sitting on it.”

[6:2]  ⁷⁰ sn See the note on the word crown in Rev 3:11.

[6:2]  ⁷¹ 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.”

[17:14]  ⁷² tn See BDAG 636 s.v. μετά A.2.a.α.

[19:11]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁷⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁷⁸ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² tn Grk “the name of him is called.”

[19:14]  ⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁸⁴ 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]  ⁸⁵ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁸⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁸⁷ tn Grk “will shepherd.”

[19:15]  ⁸⁸ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁹³ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁹⁴ 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]  ⁹⁵ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁹⁶ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁹⁷ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁹⁸ 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]  ⁹⁹ tn See the note on the word “servants” in 1:1.

[19:19]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ tn Traditionally, “brimstone.”

[19:21]  ¹⁰⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ¹⁰⁵ 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).”