Yosua 5:13-15

Israel Conquers Jericho

5:13 When Joshua was near ¹  Jericho, ²  he looked up and saw a man standing in front of him holding a drawn sword. ³  Joshua approached him and asked him, “Are you on our side or allied with our enemies?” ⁴  5:14 He answered, ⁵  “Truly I am the commander of the Lord’s army. ⁶  Now I have arrived!” ⁷  Joshua bowed down with his face to the ground ⁸  and asked, “What does my master want to say to his servant?” 5:15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.

Mazmur 2:6

2:6 “I myself ⁹  have installed ¹⁰  my king

on Zion, my holy hill.”

Yesaya 9:6-7

9:6 For a child has been ¹¹  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ¹² 

Extraordinary Strategist, ¹³ 

Mighty God, ¹⁴ 

Everlasting Father, ¹⁵ 

Prince of Peace. ¹⁶ 

9:7 His dominion will be vast ¹⁷ 

and he will bring immeasurable prosperity. ¹⁸ 

He will rule on David’s throne

and over David’s kingdom, ¹⁹ 

establishing it ²⁰  and strengthening it

by promoting justice and fairness, ²¹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ²²  will accomplish this.

Yeremia 23:5-6

23:5 “I, the Lord, promise ²³  that a new time will certainly come ²⁴ 

when I will raise up for them a righteous branch, ²⁵  a descendant of David.

He will rule over them with wisdom and understanding ²⁶ 

and will do what is just and right in the land. ²⁷ 

23:6 Under his rule ²⁸  Judah will enjoy safety ²⁹ 

and Israel will live in security. ³⁰ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ³¹ 

Yeremia 33:15-17

33:15 In those days and at that time I will raise up for them a righteous descendant ³²  of David.

“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety ³³  and Jerusalem ³⁴  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ³⁵  33:17 For I, the Lord, promise: “David will never lack a successor to occupy ³⁶  the throne over the nation of Israel. ³⁷ 

Mikha 5:2

A King Will Come and a Remnant Will Prosper

5:2 (5:1) As for you, Bethlehem Ephrathah, ³⁸ 

seemingly insignificant ³⁹  among the clans of Judah –

from you a king will emerge who will rule over Israel on my behalf, ⁴⁰ 

one whose origins ⁴¹  are in the distant past. ⁴² 

Matius 28:18

28:18 Then Jesus came up and said to them, ⁴³  “All authority in heaven and on earth has been given to me.

Lukas 1:31-33

1:31 Listen: ⁴⁴  You will become pregnant ⁴⁵  and give birth to ⁴⁶  a son, and you will name him ⁴⁷  Jesus. ⁴⁸  1:32 He ⁴⁹  will be great, ⁵⁰  and will be called the Son of the Most High, ⁵¹  and the Lord God will give him the throne of his father ⁵²  David. 1:33 He ⁵³  will reign over the house of Jacob ⁵⁴  forever, and his kingdom will never end.”

Kisah Para Rasul 5:31

5:31 God exalted him ⁵⁵  to his right hand as Leader ⁵⁶  and Savior, to give repentance to Israel and forgiveness of sins. ⁵⁷ 

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ⁵⁸  from God – given to me for you – in order to complete ⁵⁹  the word of God,

Efesus 1:21-22

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. 1:22 And God ⁶⁰  put ⁶¹  all things under Christ’s ⁶²  feet, ⁶³  and he gave him to the church as head over all things. ⁶⁴ 

Filipi 2:9-11

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Ibrani 2:9-10

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁶⁵  now crowned with glory and honor because he suffered death, ⁶⁶  so that by God’s grace he would experience ⁶⁷  death on behalf of everyone. 2:10 For it was fitting for him, for whom and through whom all things exist, ⁶⁸  in bringing many sons to glory, to make the pioneer ⁶⁹  of their salvation perfect through sufferings.

Wahyu 19:13-16

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.”

[5:13]  ¹ tn Heb “in.”

[5:13]  ² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[5:13]  ³ tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).

[5:13]  ⁴ tn Heb “Are you for us or for our enemies?”

[5:14]  ⁵ tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (לֹא, lo’, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord’s army would hardly have declared himself neutral.

[5:14]  ⁶ sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar-tsÿva’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.

[5:14]  ⁷ sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord’s invisible army would ensure victory.

[5:14]  ⁸ tn Heb “Joshua fell on his face to the ground and bowed down.”

[2:6]  ⁹ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ¹⁰ tn Or perhaps “consecrated.”

[9:6]  ¹¹ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ¹² tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ¹³ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ¹⁴ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ¹⁵ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ¹⁶ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[9:7]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ²² 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.

[23:5]  ²³ tn Heb “Oracle of the Lord.”

[23:5]  ²⁴ tn Heb “Behold the days are coming.”

[23:5]  ²⁵ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God’s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a “shoot,” a “sprig” which would fulfill the ideals of kingship. See Isa 11:1-6 and Zech 3:8, 6:12 for this metaphor and compare Dan 4:14-15, 23, 26 for a different but related use of the metaphor.

[23:5]  ²⁶ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ²⁷ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[23:6]  ²⁸ tn Heb “In his days [= during the time he rules].”

[23:6]  ²⁹ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ³⁰ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ³¹ tn Heb “his name will be called ‘The Lord our righteousness’.”

[23:6]  sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).

[33:15]  ³² tn Heb “sprig” or “shoot.”

[33:15]  sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.

[33:16]  ³³ tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

[33:16]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ³⁵ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[33:16]  sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the Lord takes up his relation with it once again, dwells in it, delights in it, and finds it faithful once more (cf. Isa 1:26). In 23:6 the title is applied to the Davidic ruler that the Lord will raise up over them who will do what is just and right. God’s vindication of the city by its restoration after exile and his provision of this just ruler over it is the probable source for the title.

[33:17]  ³⁶ tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”

[33:17]  ³⁷ sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).

[5:2]  ³⁸ sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.

[5:2]  map For location of Bethlehem see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[5:2]  ³⁹ tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.

[5:2]  ⁴⁰ tn Heb “from you for me one will go out to be a ruler over Israel.”

[5:2]  ⁴¹ tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.

[5:2]  ⁴² tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mimey ’olam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.

[5:2]  sn In riddle-like fashion this verse alludes to David, as the references to Bethlehem and to his ancient origins/activities indicate. The passage anticipates the second coming of the great king to usher in a new era of national glory for Israel. Other prophets are more direct and name this coming ideal ruler “David” (Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5). Of course, this prophecy of “David’s” second coming is actually fulfilled through his descendant, the Messiah, who will rule in the spirit and power of his famous ancestor and bring to realization the Davidic royal ideal in an even greater way than the historical David (see Isa 11:1, 10; Jer 33:15).

[28:18]  ⁴³ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:31]  ⁴⁴ tn Grk “And behold.”

[1:31]  ⁴⁵ tn Grk “you will conceive in your womb.”

[1:31]  ⁴⁶ tn Or “and bear.”

[1:31]  ⁴⁷ tn Grk “you will call his name.”

[1:31]  ⁴⁸ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:32]  ⁴⁹ tn Grk “this one.”

[1:32]  ⁵⁰ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ⁵¹ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁵² tn Or “ancestor.”

[1:33]  ⁵³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ⁵⁴ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[5:31]  ⁵⁵ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁵⁶ tn Or “Founder” (of a movement).

[5:31]  ⁵⁷ tn Or “to give repentance and forgiveness of sins to Israel.”

[1:25]  ⁵⁸ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁵⁹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:22]  ⁶⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁶¹ tn Grk “subjected.”

[1:22]  ⁶² tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁶³ sn An allusion to Ps 8:6.

[1:22]  ⁶⁴ tn Grk “and he gave him as head over all things to the church.”

[2:9]  ⁶⁵ tn Or “who was made a little lower than the angels.”

[2:9]  ⁶⁶ tn Grk “because of the suffering of death.”

[2:9]  ⁶⁷ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[2:10]  ⁶⁸ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁶⁹ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[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.”