Mazmur 2:2-6

2:2 The kings of the earth ¹  form a united front; ² 

the rulers collaborate ³ 

against the Lord and his anointed king. ⁴ 

2:3 They say, ⁵  “Let’s tear off the shackles they’ve put on us! ⁶ 

Let’s free ourselves from ⁷  their ropes!”

2:4 The one enthroned ⁸  in heaven laughs in disgust; ⁹ 

the Lord taunts ¹⁰  them.

2:5 Then he angrily speaks to them

and terrifies them in his rage, ¹¹  saying, ¹² 

2:6 “I myself ¹³  have installed ¹⁴  my king

on Zion, my holy hill.”

Mazmur 2:9-12

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

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

2:10 So now, you kings, do what is wise; ¹⁸ 

you rulers of the earth, submit to correction! ¹⁹ 

2:11 Serve ²⁰  the Lord in fear!

Repent in terror! ²¹ 

2:12 Give sincere homage! ²² 

Otherwise he ²³  will be angry, ²⁴ 

and you will die because of your behavior, ²⁵ 

when his anger quickly ignites. ²⁶ 

How blessed ²⁷  are all who take shelter in him! ²⁸ 

Mazmur 45:4-5

45:4 Appear in your majesty and be victorious! ²⁹ 

Ride forth for the sake of what is right, ³⁰ 

on behalf of justice! ³¹ 

Then your right hand will accomplish mighty acts! ³² 

45:5 Your arrows are sharp

and penetrate the hearts of the king’s enemies.

Nations fall at your feet. ³³ 

Mazmur 68:14

68:14 When the sovereign judge ³⁴  scatters kings, ³⁵ 

let it snow ³⁶  on Zalmon!

Mazmur 68:30

68:30 Sound your battle cry ³⁷  against the wild beast of the reeds, ³⁸ 

and the nations that assemble like a herd of calves led by bulls! ³⁹ 

They humble themselves ⁴⁰  and offer gold and silver as tribute. ⁴¹ 

God ⁴²  scatters ⁴³  the nations that like to do battle.

Mazmur 149:7-9

149:7 in order to take ⁴⁴  revenge on the nations,

and punish foreigners.

149:8 They bind ⁴⁵  their kings in chains,

and their nobles in iron shackles,

149:9 and execute the judgment to which their enemies ⁴⁶  have been sentenced. ⁴⁷ 

All his loyal followers will be vindicated. ⁴⁸ 

Praise the Lord!

Zakharia 9:9-10

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁴⁹  and victorious, ⁵⁰ 

humble and riding on a donkey ⁵¹  –

on a young donkey, the foal of a female donkey.

9:10 I will remove ⁵²  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ⁵³  to the ends of the earth.

Zakharia 9:13-15

9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! ⁵⁴  I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, ⁵⁵  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, ⁵⁶  full like the sacrificial basin or like the corners of the altar. ⁵⁷ 

Wahyu 17:12-14

17:12 The ⁵⁸  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁵⁹  as kings with the beast for one hour. 17:13 These kings ⁶⁰  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 ⁶¹  the Lamb are the called, chosen, and faithful.”

Wahyu 19:11-21

The Son of God Goes to War

19:11 Then ⁶²  I saw heaven opened and here came ⁶³  a white horse! The ⁶⁴  one riding it was called “Faithful” and “True,” and with justice ⁶⁵  he judges and goes to war. 19:12 His eyes are like a fiery ⁶⁶  flame and there are many diadem crowns ⁶⁷  on his head. He has ⁶⁸  a name written ⁶⁹  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁷⁰  in blood, and he is called ⁷¹  the Word of God. 19:14 The ⁷²  armies that are in heaven, dressed in white, clean, fine linen, ⁷³  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁷⁴  He ⁷⁵  will rule ⁷⁶  them with an iron rod, ⁷⁷  and he stomps the winepress ⁷⁸  of the furious ⁷⁹  wrath of God, the All-Powerful. ⁸⁰  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁸¹  I saw one angel standing in ⁸²  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁸³ 

“Come, gather around for the great banquet ⁸⁴  of God,

19:18 to eat ⁸⁵  your fill ⁸⁶  of the flesh of kings,

the flesh of generals, ⁸⁷ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁸⁸ 

and small and great!”

19:19 Then ⁸⁹  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 ⁹⁰  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁹¹  – 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. ⁹²  19:21 The ⁹³  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁹⁴  themselves with their flesh.

Wahyu 20:8-9

20:8 and will go out to deceive ⁹⁵  the nations at the four corners of the earth, Gog and Magog, ⁹⁶  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁹⁷  20:9 They ⁹⁸  went up ⁹⁹  on the broad plain of the earth ¹⁰⁰  and encircled ¹⁰¹  the camp ¹⁰²  of the saints and the beloved city, but ¹⁰³  fire came down from heaven and devoured them completely. ¹⁰⁴ 

[2:2]  ¹ 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]  ² tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ³ 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]  ⁴ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ⁵ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ⁶ 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]  ⁷ tn Heb “throw off from us.”

[2:4]  ⁸ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ⁹ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ¹⁰ tn Or “scoffs at”; “derides”; “mocks.”

[2:5]  ¹¹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ¹² tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:6]  ¹³ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ¹⁴ tn Or perhaps “consecrated.”

[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.

[2:10]  ¹⁸ sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.

[2:10]  ¹⁹ tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

[2:11]  ²⁰ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ²¹ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[2:12]  ²² tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ²³ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ²⁴ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ²⁵ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ²⁶ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ²⁷ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ²⁸ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[45:4]  ²⁹ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ³⁰ tn Or “for the sake of truth.”

[45:4]  ³¹ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ³² tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[45:5]  ³³ tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.

[68:14]  ³⁴ tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

[68:14]  ³⁵ tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).

[68:14]  ³⁶ tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.

[68:14]  sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.

[68:30]  ³⁷ tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[68:30]  ³⁸ sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

[68:30]  ³⁹ tn Heb “an assembly of bulls, with calves of the nations.”

[68:30]  ⁴⁰ tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

[68:30]  ⁴¹ tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

[68:30]  ⁴² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[68:30]  ⁴³ tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

[149:7]  ⁴⁴ tn Heb “to do.”

[149:8]  ⁴⁵ tn Heb “to bind.”

[149:9]  ⁴⁶ tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.

[149:9]  ⁴⁷ tn Heb “to do against them judgment [that] is written.”

[149:9]  ⁴⁸ 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).

[9:9]  ⁴⁹ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ⁵⁰ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ⁵¹ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[9:10]  ⁵² tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”

[9:10]  ⁵³ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[9:13]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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.

[17:12]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁵⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ⁶⁰ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ⁶¹ tn See BDAG 636 s.v. μετά A.2.a.α.

[19:11]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁶³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Grk “the name of him is called.”

[19:14]  ⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁷³ 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]  ⁷⁴ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁷⁶ tn Grk “will shepherd.”

[19:15]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁸² tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁸³ 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]  ⁸⁴ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁸⁵ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁸⁶ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁸⁷ 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]  ⁸⁸ tn See the note on the word “servants” in 1:1.

[19:19]  ⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Traditionally, “brimstone.”

[19:21]  ⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁹⁴ 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).”

[20:8]  ⁹⁵ tn Or “mislead.”

[20:8]  ⁹⁶ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁹⁷ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁹⁹ tn The shift here to past tense reflects the Greek text.

[20:9]  ¹⁰⁰ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ¹⁰¹ tn Or “surrounded.”

[20:9]  ¹⁰² tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ¹⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ¹⁰⁴ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”