Psalms 45:3-6

45:3 Strap your sword to your thigh, O warrior! ¹ 

Appear in your majestic splendor! ² 

45:4 Appear in your majesty and be victorious! ³ 

Ride forth for the sake of what is right, ⁴ 

on behalf of justice! ⁵ 

Then your right hand will accomplish mighty acts! ⁶ 

45:5 Your arrows are sharp

and penetrate the hearts of the king’s enemies.

Nations fall at your feet. ⁷ 

45:6 Your throne, ⁸  O God, is permanent. ⁹ 

The scepter ¹⁰  of your kingdom is a scepter of justice.

Psalms 50:1

Psalm 50 ¹¹ 

A psalm by Asaph.

50:1 El, God, the Lord ¹²  speaks,

and summons the earth to come from the east and west. ¹³ 

Psalms 93:1

Psalm 93 ¹⁴ 

93:1 The Lord reigns!

He is robed in majesty,

the Lord is robed,

he wears strength around his waist. ¹⁵ 

Indeed, the world is established, it cannot be moved.

Isaiah 9:6

9:6 For a child has been ¹⁶  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ¹⁷ 

Extraordinary Strategist, ¹⁸ 

Mighty God, ¹⁹ 

Everlasting Father, ²⁰ 

Prince of Peace. ²¹ 

Isaiah 19:24-25

19:24 At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing ²²  in the earth. ²³  19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ²⁴  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ²⁵  Israel!”

Isaiah 63:1-6

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ²⁶ 

dressed in bright red, coming from Bozrah? ²⁷ 

Who ²⁸  is this one wearing royal attire, ²⁹ 

who marches confidently ³⁰  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ³¹ 

63:2 Why are your clothes red?

Why do you look like someone who has stomped on grapes in a vat? ³² 

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

no one from the nations joined me.

I stomped on them ³³  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ³⁴  all my clothes.

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

and then payback time arrived. ³⁵ 

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

I was shocked because there was no one offering support. ³⁶ 

So my right arm accomplished deliverance;

my raging anger drove me on. ³⁷ 

63:6 I trampled nations in my anger,

I made them drunk ³⁸  in my rage,

I splashed their blood on the ground.” ³⁹ 

Colossians 2:15

2:15 Disarming ⁴⁰  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁴¹ 

Revelation 6:2

6:2 So ⁴²  I looked, ⁴³  and here came ⁴⁴  a white horse! The ⁴⁵  one who rode it ⁴⁶  had a bow, and he was given a crown, ⁴⁷  and as a conqueror ⁴⁸  he rode out to conquer.

Revelation 19:11-21

The Son of God Goes to War

19:11 Then ⁴⁹  I saw heaven opened and here came ⁵⁰  a white horse! The ⁵¹  one riding it was called “Faithful” and “True,” and with justice ⁵²  he judges and goes to war. 19:12 His eyes are like a fiery ⁵³  flame and there are many diadem crowns ⁵⁴  on his head. He has ⁵⁵  a name written ⁵⁶  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁵⁷  in blood, and he is called ⁵⁸  the Word of God. 19:14 The ⁵⁹  armies that are in heaven, dressed in white, clean, fine linen, ⁶⁰  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁶¹  He ⁶²  will rule ⁶³  them with an iron rod, ⁶⁴  and he stomps the winepress ⁶⁵  of the furious ⁶⁶  wrath of God, the All-Powerful. ⁶⁷  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁶⁸  I saw one angel standing in ⁶⁹  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁷⁰ 

“Come, gather around for the great banquet ⁷¹  of God,

19:18 to eat ⁷²  your fill ⁷³  of the flesh of kings,

the flesh of generals, ⁷⁴ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁷⁵ 

and small and great!”

19:19 Then ⁷⁶  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 ⁷⁷  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁷⁸  – 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. ⁷⁹  19:21 The ⁸⁰  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁸¹  themselves with their flesh.

[45:3]  ¹ tn Or “mighty one.”

[45:3]  ² 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]  ³ 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]  ⁴ tn Or “for the sake of truth.”

[45:4]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[45:6]  ⁸ sn The king’s throne here symbolizes his rule.

[45:6]  ⁹ tn Or “forever and ever.”

[45:6]  ¹⁰ sn The king’s scepter symbolizes his royal authority.

[50:1]  ¹¹ sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.

[50:1]  ¹² sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.

[50:1]  ¹³ tn Heb “and calls [the] earth from the sunrise to its going.”

[93:1]  ¹⁴ sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.

[93:1]  ¹⁵ sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

[9:6]  ¹⁶ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ¹⁷ tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ¹⁸ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ¹⁹ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ²⁰ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ²¹ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[19:24]  ²² tn Heb “will be a blessing” (so NCV).

[19:24]  ²³ tn Or “land” (KJV, NAB).

[19:25]  ²⁴ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  ²⁵ tn Or “my inheritance” (NAB, NASB, NIV).

[63:1]  ²⁶ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ²⁷ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ²⁸ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ²⁹ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ³⁰ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ³¹ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[63:2]  ³² tn Heb “and your garments like one who treads in a vat?”

[63:3]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ sn See Isa 59:16 for similar language.

[63:5]  ³⁷ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[63:6]  ³⁸ sn See Isa 49:26 and 51:23 for similar imagery.

[63:6]  ³⁹ tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).

[2:15]  ⁴⁰ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁴¹ 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).

[6:2]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁴³ 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]  ⁴⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁴⁶ tn Grk “the one sitting on it.”

[6:2]  ⁴⁷ sn See the note on the word crown in Rev 3:11.

[6:2]  ⁴⁸ 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]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁵⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁵⁴ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “the name of him is called.”

[19:14]  ⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁶⁰ 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]  ⁶¹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁶³ tn Grk “will shepherd.”

[19:15]  ⁶⁴ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁶⁹ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁷⁰ 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]  ⁷¹ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁷² tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁷³ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁷⁴ 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]  ⁷⁵ tn See the note on the word “servants” in 1:1.

[19:19]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ tn Traditionally, “brimstone.”

[19:21]  ⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁸¹ 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).”