Zechariah 1:20-21

1:20 Next the Lord showed me four blacksmiths. ¹  1:21 I asked, “What are these going to do?” He answered, “These horns are the ones that have scattered Judah so that there is no one to be seen. ²  But the blacksmiths have come to terrify Judah’s enemies ³  and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” ⁴ 

Zechariah 9:13-16

9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! ⁵  I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, ⁶  like a warrior’s sword.

9:14 Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds. 9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ⁷  full like the sacrificial basin or like the corners of the altar. ⁸  9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land.

Zechariah 12:6-8

12:6 On that day ⁹  I will make the leaders of Judah like an igniter ¹⁰  among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem. 12:7 The Lord also will deliver the homes ¹¹  of Judah first, so that the splendor of the kingship ¹²  of David and of the people of Jerusalem may not exceed that of Judah. 12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. ¹³ 

Numbers 24:17

24:17 ‘I see him, but not now;

I behold him, but not close at hand. ¹⁴ 

A star ¹⁵  will march forth ¹⁶  out of Jacob,

and a scepter ¹⁷  will rise out of Israel.

He will crush the skulls ¹⁸  of Moab,

and the heads ¹⁹  of all the sons of Sheth. ²⁰ 

Isaiah 41:14-16

41:14 Don’t be afraid, despised insignificant Jacob, ²¹ 

men of ²²  Israel.

I am helping you,” says the Lord,

your protector, ²³  the Holy One of Israel. ²⁴ 

41:15 “Look, I am making you like ²⁵  a sharp threshing sledge,

new and double-edged. ²⁶ 

You will thresh the mountains and crush them;

you will make the hills like straw. ²⁷ 

41:16 You will winnow them and the wind will blow them away;

the wind will scatter them.

You will rejoice in the Lord;

you will boast in the Holy One of Israel.

Isaiah 49:2

49:2 He made my mouth like a sharp sword,

he hid me in the hollow of his hand;

he made me like a sharpened ²⁸  arrow,

he hid me in his quiver. ²⁹ 

Isaiah 54:16

54:16 Look, I create the craftsman,

who fans the coals into a fire

and forges a weapon. ³⁰ 

I create the destroyer so he might devastate.

Jeremiah 1:18

1:18 I, the Lord, ³¹  hereby promise to make you ³²  as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in ³³  the land, including the kings of Judah, its officials, its priests and all the people of the land.

Micah 5:5-8

5:5 He will give us peace. ³⁴ 

Should the Assyrians try to invade our land

and attempt to set foot in our fortresses, ³⁵ 

we will send ³⁶  against them seven ³⁷  shepherd-rulers, ³⁸ 

make that eight commanders. ³⁹ 

5:6 They will rule ⁴⁰  the land of Assyria with the sword,

the land of Nimrod ⁴¹  with a drawn sword. ⁴² 

Our king ⁴³  will rescue us from the Assyrians

should they attempt to invade our land

and try to set foot in our territory.

5:7 Those survivors from ⁴⁴  Jacob will live ⁴⁵ 

in the midst of many nations. ⁴⁶ 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ⁴⁷ 

5:8 Those survivors from Jacob will live among the nations,

in the midst of many peoples.

They will be like a lion among the animals of the forest,

like a young lion among the flocks of sheep,

which attacks when it passes through;

it rips its prey ⁴⁸  and there is no one to stop it. ⁴⁹ 

Matthew 9:38

9:38 Therefore ask the Lord of the harvest ⁵⁰  to send out ⁵¹  workers into his harvest.”

Matthew 9:2

9:2 Just then ⁵²  some people ⁵³  brought to him a paralytic lying on a stretcher. ⁵⁴  When Jesus saw their ⁵⁵  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ⁵⁶ 

Colossians 1:4-5

1:4 since ⁵⁷  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁵⁸  from the hope laid up ⁵⁹  for you in heaven, which you have heard about in the message of truth, the gospel ⁶⁰ 

Ephesians 4:8-11

4:8 Therefore it says, “When he ascended on high he captured ⁶¹  captives; he gave gifts to men.” ⁶²  4:9 Now what is the meaning of “he ascended,” except that he also descended ⁶³  to the lower regions, ⁶⁴  namely, the earth? ⁶⁵  4:10 He, the very one ⁶⁶  who descended, is also the one who ascended above all the heavens, in order to fill all things. 4:11 It was he ⁶⁷  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ⁶⁸ 

Ephesians 6:10-17

Exhortations for Spiritual Warfare

6:10 Finally, be strengthened in the Lord and in the strength of his power. 6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ⁶⁹  of the devil. 6:12 For our struggle ⁷⁰  is not against flesh and blood, ⁷¹  but against the rulers, against the powers, against the world rulers of this darkness, ⁷²  against the spiritual forces ⁷³  of evil in the heavens. ⁷⁴  6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ⁷⁵  on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening ⁷⁶  the belt of truth around your waist, ⁷⁷  by putting on the breastplate of righteousness, 6:15 by fitting your ⁷⁸  feet with the preparation that comes from the good news ⁷⁹  of peace, ⁸⁰  6:16 and in all of this, ⁸¹  by taking up the shield ⁸²  of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation ⁸³  and the sword ⁸⁴  of the Spirit, which is the word of God.

Ephesians 6:2

6:2 “Honor your father and mother,” ⁸⁵  which is the first commandment accompanied by a promise, namely,

Ephesians 2:4

2:4 But God, being rich in mercy, because of his great love with which he loved us,

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 ⁸⁶  the Lamb are the called, chosen, and faithful.”

Revelation 19:13-15

19:13 He is dressed in clothing dipped ⁸⁷  in blood, and he is called ⁸⁸  the Word of God. 19:14 The ⁸⁹  armies that are in heaven, dressed in white, clean, fine linen, ⁹⁰  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁹¹  He ⁹²  will rule ⁹³  them with an iron rod, ⁹⁴  and he stomps the winepress ⁹⁵  of the furious ⁹⁶  wrath of God, the All-Powerful. ⁹⁷ 

[1:20]  ¹ tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.

[1:21]  ² tn Heb “so that no man lifts up his head.”

[1:21]  ³ tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.

[1:21]  ⁴ tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.

[9:13]  ⁵ tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).

[9:13]  ⁶ tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.

[9:15]  ⁷ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ⁸ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[12:6]  ⁹ sn On that day (referring to the day of the Lord) the Davidic monarchy will be restored and the Lord’s people will recognize once more the legitimacy and divine sanction of David’s dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7).

[12:6]  ¹⁰ tn Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”

[12:7]  ¹¹ tn Heb “the tents” (so NAB, NRSV); NIV “the dwellings.”

[12:7]  ¹² tn Heb “house,” referring here to the dynastic line. Cf. NLT “the royal line”; CEV “the kingdom.” The same expression is translated “dynasty” in the following verse.

[12:8]  ¹³ sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.

[24:17]  ¹⁴ tn Heb “near.”

[24:17]  ¹⁵ sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.

[24:17]  ¹⁶ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

[24:17]  ¹⁷ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

[24:17]  ¹⁸ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

[24:17]  ¹⁹ tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

[24:17]  ²⁰ sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.

[41:14]  ²¹ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ²² tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ²³ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ²⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[41:15]  ²⁵ tn Heb “into” (so NIV); ASV “have made thee to be.”

[41:15]  ²⁶ tn Heb “owner of two-mouths,” i.e., double-edged.

[41:15]  ²⁷ sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.

[49:2]  ²⁸ tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”

[49:2]  ²⁹ sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.

[54:16]  ³⁰ tn Heb “who brings out an implement for his work.”

[1:18]  ³¹ tn See the note on “Jeremiah” at the beginning of v. 17.

[1:18]  ³² tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there.

[1:18]  ³³ tn Heb “I make you a fortified city…against all the land….” The words “as strong as” and “so you will be able to stand against all the people of…” are given to clarify the meaning of the metaphor.

[5:5]  ³⁴ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

[5:5]  ³⁵ tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

[5:5]  ³⁶ tn Heb “raise up.”

[5:5]  ³⁷ sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

[5:5]  ³⁸ tn Heb “shepherds.”

[5:5]  ³⁹ tn Heb “and eight leaders of men.”

[5:6]  ⁴⁰ tn Or perhaps “break”; or “defeat.”

[5:6]  ⁴¹ sn According to Gen 10:8-12, Nimrod, who was famous as a warrior and hunter, founded Assyria.

[5:6]  ⁴² tc The MT reads “in her gates,” but the text should be emended to בַּפְּתִיחָה (baptikhah, “with a drawn sword”).

[5:6]  ⁴³ tn Heb “he”; the referent (the coming king) has been specified in the translation for clarity.

[5:7]  ⁴⁴ tn Heb “the remnant of” (also in v. 8).

[5:7]  ⁴⁵ tn Heb “will be.”

[5:7]  ⁴⁶ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ⁴⁷ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[5:8]  ⁴⁸ tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ⁴⁹ tn Heb “and there is no deliverer.”

[9:38]  ⁵⁰ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ⁵¹ tn Grk “to thrust out.”

[9:2]  ⁵² tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ⁵³ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ⁵⁴ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ⁵⁵ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ⁵⁶ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[1:4]  ⁵⁷ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁵⁸ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁵⁹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶⁰ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[4:8]  ⁶¹ tn Grk “he led captive captivity.”

[4:8]  ⁶² sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[4:9]  ⁶³ tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

[4:9]  ⁶⁴ tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

[4:9]  ⁶⁵ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

[4:10]  ⁶⁶ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[4:11]  ⁶⁷ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ⁶⁸ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[6:11]  ⁶⁹ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:12]  ⁷⁰ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ⁷¹ tn Grk “blood and flesh.”

[6:12]  ⁷² tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ⁷³ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ⁷⁴ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[6:13]  ⁷⁵ tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.

[6:14]  ⁷⁶ sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.

[6:14]  ⁷⁷ tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.

[6:15]  ⁷⁸ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

[6:15]  ⁷⁹ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ⁸⁰ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”

[6:16]  ⁸¹ tn Grk “in everything.”

[6:16]  ⁸² sn The Greek word translated shield (θυρεός, qureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.

[6:17]  ⁸³ sn An allusion to Isa 59:17.

[6:17]  ⁸⁴ sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).

[6:2]  ⁸⁵ sn A quotation from Exod 20:12 and Deut 5:16.

[17:14]  ⁸⁶ tn See BDAG 636 s.v. μετά A.2.a.α.

[19:13]  ⁸⁷ 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]  ⁸⁸ tn Grk “the name of him is called.”

[19:14]  ⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁹⁰ 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]  ⁹¹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁹³ tn Grk “will shepherd.”

[19:15]  ⁹⁴ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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.”