Revelation 12:5

12:5 So ¹  the woman gave birth to a son, a male child, ²  who is going to rule ³  over all the nations ⁴  with an iron rod. ⁵  Her ⁶  child was suddenly caught up to God and to his throne,

Revelation 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁷  He ⁸  will rule ⁹  them with an iron rod, ¹⁰  and he stomps the winepress ¹¹  of the furious ¹²  wrath of God, the All-Powerful. ¹³ 

Psalms 2:8-9

2:8 Ask me,

and I will give you the nations as your inheritance, ¹⁴ 

the ends of the earth as your personal property.

2:9 You will break them ¹⁵  with an iron scepter; ¹⁶ 

you will smash them like a potter’s jar!’” ¹⁷ 

Psalms 49:14

49:14 They will travel to Sheol like sheep, ¹⁸ 

with death as their shepherd. ¹⁹ 

The godly will rule ²⁰  over them when the day of vindication dawns; ²¹ 

Sheol will consume their bodies and they will no longer live in impressive houses. ²² 

Psalms 149:5-9

149:5 Let the godly rejoice because of their vindication! ²³ 

Let them shout for joy upon their beds! ²⁴ 

149:6 May they praise God

while they hold a two-edged sword in their hand, ²⁵ 

149:7 in order to take ²⁶  revenge on the nations,

and punish foreigners.

149:8 They bind ²⁷  their kings in chains,

and their nobles in iron shackles,

149:9 and execute the judgment to which their enemies ²⁸  have been sentenced. ²⁹ 

All his loyal followers will be vindicated. ³⁰ 

Praise the Lord!

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ³¹  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

[12:5]  ¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ² tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ³ tn Grk “shepherd.”

[12:5]  ⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ⁵ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁷ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁹ tn Grk “will shepherd.”

[19:15]  ¹⁰ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ¹¹ 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]  ¹² 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]  ¹³ 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.”

[2:8]  ¹⁴ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ¹⁵ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ¹⁶ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ¹⁷ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[49:14]  ¹⁸ tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).

[49:14]  ¹⁹ tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.

[49:14]  ²⁰ tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.

[49:14]  ²¹ tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.

[49:14]  ²² tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.

[149:5]  ²³ tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the Lord’s people as a result of their deliverance (see v. 4).

[149:5]  ²⁴ tn The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.

[149:6]  ²⁵ tn Heb “[May] praises of God [be] in their throat, and a two-edged sword in their hand.”

[149:7]  ²⁶ tn Heb “to do.”

[149:8]  ²⁷ tn Heb “to bind.”

[149:9]  ²⁸ tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.

[149:9]  ²⁹ tn Heb “to do against them judgment [that] is written.”

[149:9]  ³⁰ tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).

[7:22]  ³¹ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).