Mazmur 2:8-9

2:8 Ask me,

and I will give you the nations as your inheritance, ¹ 

the ends of the earth as your personal property.

2:9 You will break them ²  with an iron scepter; ³ 

you will smash them like a potter’s jar!’” ⁴ 

Mazmur 18:39

18:39 You give me strength ⁵  for battle;

you make my foes kneel before me. ⁶ 

Mazmur 18:47

18:47 The one true God ⁷  completely vindicates me; ⁸ 

he makes nations submit to me. ⁹ 

Mazmur 21:8-9

21:8 You ¹⁰  prevail over ¹¹  all your enemies;

your power is too great for those who hate you. ¹² 

21:9 You burn them up like a fiery furnace ¹³  when you appear; ¹⁴ 

the Lord angrily devours them; ¹⁵ 

the fire consumes them.

Daniel 2:34-35

2:34 You were watching as ¹⁶  a stone was cut out, ¹⁷  but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces. 2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ¹⁸  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 2:40-45

2:40 Then there will be a fourth kingdom, one strong like iron. Just like iron breaks in pieces and shatters everything, and as iron breaks in pieces ¹⁹  all of these metals, ²⁰  so it will break in pieces and crush the others. ²¹  2:41 In that you were seeing feet and toes ²²  partly of wet clay ²³  and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay. ²⁴  2:42 In that the toes of the feet were partly of iron and partly of clay, the latter stages of this kingdom will be partly strong and partly fragile. 2:43 And ²⁵  in that you saw iron mixed with wet clay, so people will be mixed ²⁶  with one another ²⁷  without adhering to one another, just as ²⁸  iron does not mix with clay. 2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. ²⁹  The dream is certain, and its interpretation is reliable.”

Matius 13:41-43

13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ³⁰  13:42 They will throw them into the fiery furnace, ³¹  where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. ³²  The one who has ears had better listen! ³³ 

Filipi 3:21

3:21 who will transform these humble bodies of ours ³⁴  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Wahyu 19:11-21

The Son of God Goes to War

19:11 Then ³⁵  I saw heaven opened and here came ³⁶  a white horse! The ³⁷  one riding it was called “Faithful” and “True,” and with justice ³⁸  he judges and goes to war. 19:12 His eyes are like a fiery ³⁹  flame and there are many diadem crowns ⁴⁰  on his head. He has ⁴¹  a name written ⁴²  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁴³  in blood, and he is called ⁴⁴  the Word of God. 19:14 The ⁴⁵  armies that are in heaven, dressed in white, clean, fine linen, ⁴⁶  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁴⁷  He ⁴⁸  will rule ⁴⁹  them with an iron rod, ⁵⁰  and he stomps the winepress ⁵¹  of the furious ⁵²  wrath of God, the All-Powerful. ⁵³  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁵⁴  I saw one angel standing in ⁵⁵  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁵⁶ 

“Come, gather around for the great banquet ⁵⁷  of God,

19:18 to eat ⁵⁸  your fill ⁵⁹  of the flesh of kings,

the flesh of generals, ⁶⁰ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁶¹ 

and small and great!”

19:19 Then ⁶²  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 ⁶³  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁶⁴  – 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. ⁶⁵  19:21 The ⁶⁶  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁶⁷  themselves with their flesh.

Wahyu 20:2-4

20:2 He ⁶⁸  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ⁶⁹  then ⁷⁰  threw him into the abyss and locked ⁷¹  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

20:4 Then ⁷²  I saw thrones and seated on them were those who had been given authority to judge. ⁷³  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁷⁴  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁷⁵  came to life ⁷⁶  and reigned with Christ for a thousand years.

Wahyu 20:10-15

20:10 And the devil who deceived ⁷⁷  them was thrown into the lake of fire and sulfur, ⁷⁸  where the beast and the false prophet are ⁷⁹  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then ⁸⁰  I saw a large ⁸¹  white throne and the one who was seated on it; the earth and the heaven ⁸²  fled ⁸³  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁸⁴  books were opened, and another book was opened – the book of life. ⁸⁵  So ⁸⁶  the dead were judged by what was written in the books, according to their deeds. ⁸⁷  20:13 The ⁸⁸  sea gave up the dead that were in it, and Death ⁸⁹  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁹⁰  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁹¹  anyone’s name ⁹²  was not found written in the book of life, that person ⁹³  was thrown into the lake of fire.

[2:8]  ¹ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ² 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]  ³ 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]  ⁴ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[18:39]  ⁵ tn Heb “clothed me.” See v. 32.

[18:39]  ⁶ tn Heb “you make those who rise against me kneel beneath me.”

[18:39]  sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.

[18:47]  ⁷ tn Heb “the God.” See v. 32.

[18:47]  ⁸ tn Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication.

[18:47]  sn Completely vindicates me. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.

[18:47]  ⁹ tn Heb “he subdues nations beneath me.” On the meaning of the verb דָּבַר (davar, “subdue,” a homonym of דָּבַר, davar, “speak”), see HALOT 209-10 s.v. I דבר. See also Ps 47:3 and 2 Chr 22:10. 2 Sam 22:48 reads “and [is the one who] brings down nations beneath me.”

[21:8]  ¹⁰ tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).

[21:8]  ¹¹ tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

[21:8]  ¹² tn Heb “your right hand finds those who hate you.”

[21:9]  ¹³ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ¹⁴ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ¹⁵ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[2:34]  ¹⁶ tn Aram “until.”

[2:34]  ¹⁷ tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.

[2:35]  ¹⁸ tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

[2:40]  ¹⁹ tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”

[2:40]  ²⁰ tn The Aramaic text does not have this word, but it has been added in the translation for clarity.

[2:40]  ²¹ tn The words “the others” are supplied from the context.

[2:41]  ²² tc The LXX lacks “and toes.”

[2:41]  ²³ tn Aram “potter’s clay.”

[2:41]  ²⁴ tn Aram “clay of clay” (also in v. 43).

[2:43]  ²⁵ tc The present translation reads the conjunction, with most medieval Hebrew MSS, LXX, Vulgate, and the Qere. The Kethib lacks the conjunction.

[2:43]  ²⁶ sn The reference to people being mixed is usually understood to refer to intermarriage.

[2:43]  ²⁷ tn Aram “with the seed of men.”

[2:43]  ²⁸ tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.

[2:45]  ²⁹ tn Aram “after this.”

[13:41]  ³⁰ tn Grk “the ones who practice lawlessness.”

[13:42]  ³¹ sn A quotation from Dan 3:6.

[13:43]  ³² sn An allusion to Dan 12:3.

[13:43]  ³³ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[3:21]  ³⁴ tn Grk “transform the body of our humility.”

[19:11]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ³⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Grk “the name of him is called.”

[19:14]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁴⁶ 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]  ⁴⁷ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁴⁹ tn Grk “will shepherd.”

[19:15]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁵⁵ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁵⁶ 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]  ⁵⁷ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁵⁸ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁵⁹ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁶⁰ 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]  ⁶¹ tn See the note on the word “servants” in 1:1.

[19:19]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Traditionally, “brimstone.”

[19:21]  ⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁶⁷ 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).”

[20:2]  ⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ⁶⁹ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁷¹ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:4]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁷³ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁷⁴ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁷⁶ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[20:10]  ⁷⁷ tn Or “misled.”

[20:10]  ⁷⁸ tn Traditionally, “brimstone.”

[20:10]  ⁷⁹ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[20:11]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁸¹ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁸² tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁸³ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[20:12]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁸⁵ tn Grk “another book was opened, which is of life.”

[20:12]  ⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁸⁷ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁸⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁸⁹ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁹² tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁹³ tn Grk “he”; the pronoun has been intensified by translating as “that person.”