Revelation 11:2

11:2 But ¹  do not measure the outer courtyard ²  of the temple; leave it out, ³  because it has been given to the Gentiles, ⁴  and they will trample on the holy city ⁵  for forty-two months.

Revelation 11:9-10

11:9 For three and a half days those from every ⁶  people, tribe, ⁷  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ⁸  11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth.

Revelation 17:12-15

17:12 The ⁹  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ¹⁰  as kings with the beast for one hour. 17:13 These kings ¹¹  have a single intent, and they will give their power and authority to the beast. 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 ¹²  the Lamb are the called, chosen, and faithful.”

17:15 Then ¹³  the angel ¹⁴  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ¹⁵  nations, and languages.

Revelation 19:19-20

19:19 Then ¹⁶  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 ¹⁷  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ¹⁸  – 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. ¹⁹ 

Psalms 2:1-3

Psalm 2 ²⁰ 

2:1 Why ²¹  do the nations rebel? ²² 

Why ²³  are the countries ²⁴  devising ²⁵  plots that will fail? ²⁶ 

2:2 The kings of the earth ²⁷  form a united front; ²⁸ 

the rulers collaborate ²⁹ 

against the Lord and his anointed king. ³⁰ 

2:3 They say, ³¹  “Let’s tear off the shackles they’ve put on us! ³² 

Let’s free ourselves from ³³  their ropes!”

Isaiah 34:1-10

The Lord Will Judge Edom

34:1 Come near, you nations, and listen!

Pay attention, you people!

The earth and everything it contains must listen,

the world and everything that lives in it. ³⁴ 

34:2 For the Lord is angry at all the nations

and furious with all their armies.

He will annihilate them and slaughter them.

34:3 Their slain will be left unburied, ³⁵ 

their corpses will stink; ³⁶ 

the hills will soak up their blood. ³⁷ 

34:4 All the stars in the sky will fade away, ³⁸ 

the sky will roll up like a scroll;

all its stars will wither,

like a leaf withers and falls from a vine

or a fig withers and falls from a tree. ³⁹ 

34:5 He says, ⁴⁰  “Indeed, my sword has slaughtered heavenly powers. ⁴¹ 

Look, it now descends on Edom, ⁴² 

on the people I will annihilate in judgment.”

34:6 The Lord’s sword is dripping with blood,

it is covered ⁴³  with fat;

it drips ⁴⁴  with the blood of young rams and goats

and is covered ⁴⁵  with the fat of rams’ kidneys.

For the Lord is holding a sacrifice ⁴⁶  in Bozrah, ⁴⁷ 

a bloody ⁴⁸  slaughter in the land of Edom.

34:7 Wild oxen will be slaughtered ⁴⁹  along with them,

as well as strong bulls. ⁵⁰ 

Their land is drenched with blood,

their soil is covered with fat.

34:8 For the Lord has planned a day of revenge, ⁵¹ 

a time when he will repay Edom for her hostility toward Zion. ⁵² 

34:9 Edom’s ⁵³  streams will be turned into pitch

and her soil into brimstone;

her land will become burning pitch.

34:10 Night and day it will burn; ⁵⁴ 

its smoke will ascend continually.

Generation after generation it will be a wasteland

and no one will ever pass through it again.

Isaiah 63:1-6

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ⁵⁵ 

dressed in bright red, coming from Bozrah? ⁵⁶ 

Who ⁵⁷  is this one wearing royal attire, ⁵⁸ 

who marches confidently ⁵⁹  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ⁶⁰ 

63:2 Why are your clothes red?

Why do you look like someone who has stomped on grapes in a vat? ⁶¹ 

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

no one from the nations joined me.

I stomped on them ⁶²  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ⁶³  all my clothes.

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

and then payback time arrived. ⁶⁴ 

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

I was shocked because there was no one offering support. ⁶⁵ 

So my right arm accomplished deliverance;

my raging anger drove me on. ⁶⁶ 

63:6 I trampled nations in my anger,

I made them drunk ⁶⁷  in my rage,

I splashed their blood on the ground.” ⁶⁸ 

Ezekiel 38:9-23

38:9 You will advance; ⁶⁹  you will come like a storm. You will be like a cloud covering the earth, you, all your troops, and the many other peoples with you.

38:10 “‘This is what the sovereign Lord says: On that day thoughts will come into your mind, ⁷⁰  and you will devise an evil plan. 38:11 You will say, “I will invade ⁷¹  a land of unwalled towns; I will advance against ⁷²  those living quietly in security – all of them living without walls and barred gates – 38:12 to loot and plunder, to attack ⁷³  the inhabited ruins and the people gathered from the nations, who are acquiring cattle and goods, who live at the center ⁷⁴  of the earth.” 38:13 Sheba and Dedan and the traders of Tarshish with all its young warriors ⁷⁵  will say to you, “Have you come to loot? Have you assembled your armies to plunder, to carry away silver and gold, to take away cattle and goods, to haul away a great amount of spoils?”’

38:14 “Therefore, prophesy, son of man, and say to Gog: ‘This is what the sovereign Lord says: On that day when my people Israel are living securely, you will take notice ⁷⁶  38:15 and come from your place, from the remote parts of the north, you and many peoples with you, all of them riding on horses, a great company and a vast army. 38:16 You will advance ⁷⁷  against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself ⁷⁸  through you, O Gog.

38:17 “‘This is what the sovereign Lord says: Are you the one of whom I spoke in former days by my servants ⁷⁹  the prophets of Israel, who prophesied in those days ⁸⁰  that I would bring you against them? 38:18 On that day, when Gog invades ⁸¹  the land of Israel, declares the sovereign Lord, my rage will mount up in my anger. 38:19 In my zeal, in the fire of my fury, ⁸²  I declare that on that day there will be a great earthquake ⁸³  in the land of Israel. 38:20 The fish of the sea, the birds of the sky, the wild beasts, all the things that creep on the ground, and all people who live on the face of the earth will shake ⁸⁴  at my presence. The mountains will topple, the cliffs ⁸⁵  will fall, and every wall will fall to the ground. 38:21 I will call for a sword to attack ⁸⁶  Gog ⁸⁷  on all my mountains, declares the sovereign Lord; every man’s sword will be against his brother. 38:22 I will judge him with plague and bloodshed. I will rain down on him, his troops and the many peoples who are with him a torrential downpour, hailstones, fire, and brimstone. 38:23 I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the Lord.’

Joel 3:9-14

Judgment in the Valley of Jehoshaphat

3:9 Proclaim this among the nations:

“Prepare for a holy war!

Call out the warriors!

Let all these fighting men approach and attack! ⁸⁸ 

3:10 Beat your plowshares ⁸⁹  into swords,

and your pruning hooks ⁹⁰  into spears! ⁹¹ 

Let the weak say, ‘I too am a warrior!’ ⁹² 

3:11 Lend your aid ⁹³  and come,

all you surrounding nations,

and gather yourselves ⁹⁴  to that place.”

Bring down, O Lord, your warriors! ⁹⁵ 

3:12 Let the nations be roused and let them go up

to the valley of Jehoshaphat,

for there I will sit in judgment on all the surrounding nations.

3:13 Rush forth with ⁹⁶  the sickle, for the harvest is ripe!

Come, stomp the grapes, ⁹⁷  for the winepress is full!

The vats overflow.

Indeed, their evil is great! ⁹⁸ 

3:14 Crowds, great crowds are in the valley of decision,

for the day of the Lord is near in the valley of decision! ⁹⁹ 

Micah 7:15-17

7:15 “As in the days when you departed from the land of Egypt,

I will show you ¹⁰⁰  miraculous deeds.” ¹⁰¹ 

7:16 Nations will see this and be disappointed by ¹⁰²  all their strength,

they will put their hands over their mouths,

and act as if they were deaf. ¹⁰³ 

7:17 They will lick the dust like a snake,

like serpents crawling on the ground. ¹⁰⁴ 

They will come trembling from their strongholds

to the Lord our God; ¹⁰⁵ 

they will be terrified ¹⁰⁶  of you. ¹⁰⁷ 

Zechariah 14:2-3

14:2 For I will gather all the nations against Jerusalem ¹⁰⁸  to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. ¹⁰⁹ 

14:3 Then the Lord will go to battle ¹¹⁰  and fight against those nations, just as he fought battles in ancient days. ¹¹¹ 

[11:2]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:9]  ⁶ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ⁷ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ⁸ tn Or “to be buried.”

[17:12]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ¹¹ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ¹² tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ¹⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ¹⁵ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:19]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Traditionally, “brimstone.”

[2:1]  ²⁰ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ²¹ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ²² tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ²³ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ²⁴ tn Or “peoples” (so many English versions).

[2:1]  ²⁵ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ²⁶ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ²⁷ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ²⁸ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ²⁹ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ³⁰ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ³¹ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ³² tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  ³³ tn Heb “throw off from us.”

[34:1]  ³⁴ tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”

[34:3]  ³⁵ tn Heb “will be cast aside”; NASB, NIV “thrown out.”

[34:3]  ³⁶ tn Heb “[as for] their corpses, their stench will arise.”

[34:3]  ³⁷ tn Heb “hills will dissolve from their blood.”

[34:4]  ³⁸ tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsa^a inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”

[34:4]  ³⁹ tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”

[34:5]  ⁴⁰ tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.

[34:5]  ⁴¹ tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsa^a has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”

[34:5]  ⁴² sn Edom is mentioned here as epitomizing the hostile nations that oppose God.

[34:6]  ⁴³ tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.

[34:6]  ⁴⁴ tn The words “it drips” are supplied in the translation for stylistic reasons.

[34:6]  ⁴⁵ tn The words “and is covered” are supplied in the translation for stylistic reasons.

[34:6]  ⁴⁶ tn Heb “for there is a sacrifice to the Lord.”

[34:6]  ⁴⁷ sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.

[34:6]  ⁴⁸ tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).

[34:7]  ⁴⁹ tn Heb “will go down”; NAB “shall be struck down.”

[34:7]  ⁵⁰ tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.

[34:8]  ⁵¹ tn Heb “for a day of vengeance [is] for the Lord.”

[34:8]  ⁵² tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”

[34:9]  ⁵³ tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.

[34:10]  ⁵⁴ tn Heb “it will not be extinguished.”

[63:1]  ⁵⁵ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ⁵⁶ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ⁵⁷ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ⁵⁸ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ⁵⁹ 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]  ⁶⁰ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[63:2]  ⁶¹ tn Heb “and your garments like one who treads in a vat?”

[63:3]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ sn See Isa 59:16 for similar language.

[63:5]  ⁶⁶ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[63:6]  ⁶⁷ sn See Isa 49:26 and 51:23 for similar imagery.

[63:6]  ⁶⁸ tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).

[38:9]  ⁶⁹ tn Heb “go up.”

[38:10]  ⁷⁰ tn Heb “words will go up upon your heart.”

[38:11]  ⁷¹ tn Heb “go up against.”

[38:11]  ⁷² tn Heb “come (to).”

[38:12]  ⁷³ tn Heb “to turn your hand against.”

[38:12]  ⁷⁴ tn The Hebrew term occurs elsewhere only in Judg 9:37. Perhaps it means “high point, top.”

[38:13]  ⁷⁵ tn Heb “young lions.”

[38:14]  ⁷⁶ tn The Hebrew text is framed as a rhetorical question: “will you not take notice?”

[38:16]  ⁷⁷ tn Heb “come up.”

[38:16]  ⁷⁸ tn Or “reveal my holiness.”

[38:17]  ⁷⁹ tn Heb “by the hand of my servants.”

[38:17]  ⁸⁰ tn The Hebrew text adds “years” here, but this is probably a scribal gloss on the preceding phrase. See L. C. Allen, Ezekiel (WBC), 2:201.

[38:18]  ⁸¹ tn Heb “goes up against.”

[38:19]  ⁸² sn The phrase “in the fire of my fury” occurs in Ezek 21:31; 22:21, 31.

[38:19]  ⁸³ tn Or “shaking.”

[38:20]  ⁸⁴ tn Or “tremble.”

[38:20]  ⁸⁵ tn The term occurs only here and in Song of Songs 2:14.

[38:21]  ⁸⁶ tn Heb “against.”

[38:21]  ⁸⁷ tn Heb “him”; the referent (Gog, cf. v. 18) has been specified in the translation for clarity.

[3:9]  ⁸⁸ tn Heb “draw near and go up.”

[3:10]  ⁸⁹ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[3:10]  ⁹⁰ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.

[3:10]  ⁹¹ sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.

[3:10]  ⁹² sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.

[3:11]  ⁹³ tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (’uru, “arouse”) or חוּשׁוּ (khushu, “hasten”).

[3:11]  ⁹⁴ tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavÿtsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (vÿniqbbatsu) of the MT.

[3:11]  ⁹⁵ tc Some commentators prefer to delete the line “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here.

[3:13]  ⁹⁶ tn Heb “send.”

[3:13]  ⁹⁷ tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.

[3:13]  ⁹⁸ sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).

[3:14]  ⁹⁹ sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.

[7:15]  ¹⁰⁰ tn Heb “him.” This probably refers to Israel in a collective sense. Because the switch from direct address to the third person is awkward, some prefer to emend the suffix to a second person form. In any case, it is necessary to employ a second person pronoun in the translation to maintain the connection for the English reader.

[7:15]  ¹⁰¹ sn I will show you miraculous deeds. In this verse the Lord responds to the petition of v. 14 with a brief promise of deliverance.

[7:16]  ¹⁰² tn Or “be ashamed of.”

[7:16]  ¹⁰³ tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the Lord’s power. Their inability to respond will make them appear to be deaf mutes.

[7:17]  ¹⁰⁴ tn Heb “like crawling things on the ground.” The parallelism suggests snakes are in view.

[7:17]  ¹⁰⁵ tn Thetranslationassumesthatthe phrase אֶל־יְהוָה אֱלֹהֵינוּ (’el-yÿhvah ’elohenu, “to the Lord our God”) goes with what precedes. Another option is to take the phrase with the following verb, in which case one could translate, “to the Lord our God they will turn in dread.”

[7:17]  ¹⁰⁶ tn Heb “they will be in dread and afraid.”

[7:17]  ¹⁰⁷ tn The Lord is addressed directly using the second person.

[14:2]  ¹⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ¹⁰⁹ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[14:3]  ¹¹⁰ sn The statement the Lord will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15-16; Ezek 38–39; Rev 16:12-21; 19:19-21).

[14:3]  ¹¹¹ tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).