Daniel 9:25

9:25 So know and understand:

From the issuing of the command ¹  to restore and rebuild

Jerusalem ²  until an anointed one, a prince arrives, ³ 

there will be a period of seven weeks ⁴  and sixty-two weeks.

It will again be built, ⁵  with plaza and moat,

but in distressful times.

Daniel 10:21

10:21 However, I will first tell you what is written in a dependable book. ⁶  (There is no one who strengthens me against these princes, ⁷  except Michael your ⁸  prince.

Yesaya 9:7

9:7 His dominion will be vast ⁹ 

and he will bring immeasurable prosperity. ¹⁰ 

He will rule on David’s throne

and over David’s kingdom, ¹¹ 

establishing it ¹²  and strengthening it

by promoting justice and fairness, ¹³ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ¹⁴  will accomplish this.

Yehezkiel 34:24

34:24 I, the Lord, will be their God, and my servant David will be prince ¹⁵  among them; I, the Lord, have spoken!

Yehezkiel 37:24

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ¹⁶  my regulations and carefully observe my statutes. ¹⁷ 

Efesus 1:21

1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come.

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ¹⁸  witness, ¹⁹  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ²⁰  from our sins at the cost of ²¹  his own blood

Wahyu 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 ²²  the Lamb are the called, chosen, and faithful.”

Wahyu 19:11-16

The Son of God Goes to War

19:11 Then ²³  I saw heaven opened and here came ²⁴  a white horse! The ²⁵  one riding it was called “Faithful” and “True,” and with justice ²⁶  he judges and goes to war. 19:12 His eyes are like a fiery ²⁷  flame and there are many diadem crowns ²⁸  on his head. He has ²⁹  a name written ³⁰  that no one knows except himself. 19:13 He is dressed in clothing dipped ³¹  in blood, and he is called ³²  the Word of God. 19:14 The ³³  armies that are in heaven, dressed in white, clean, fine linen, ³⁴  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ³⁵  He ³⁶  will rule ³⁷  them with an iron rod, ³⁸  and he stomps the winepress ³⁹  of the furious ⁴⁰  wrath of God, the All-Powerful. ⁴¹  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

[9:25]  ¹ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ³ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁴ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ⁵ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[10:21]  ⁶ tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.

[10:21]  ⁷ tn The word “princes” is supplied for clarity.

[10:21]  ⁸ tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.

[9:7]  ⁹ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ¹⁰ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ¹¹ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ¹² tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ¹³ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ¹⁴ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[34:24]  ¹⁵ sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).

[37:24]  ¹⁶ tn Heb “walk [in].”

[37:24]  ¹⁷ tn Heb “and my statutes they will guard and they will do them.”

[1:5]  ¹⁸ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹⁹ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ²⁰ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ²¹ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[17:14]  ²² tn See BDAG 636 s.v. μετά A.2.a.α.

[19:11]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ²⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²⁸ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[19:12]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  tn Or perhaps “soaked.”

[19:13]  ³² tn Grk “the name of him is called.”

[19:14]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ³⁴ 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]  ³⁵ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ³⁷ tn Grk “will shepherd.”

[19:15]  ³⁸ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

[19:15]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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.”