Yesaya 59:16

The Lord Intervenes

59:16 He sees there is no advocate; ¹ 

he is shocked ²  that no one intervenes.

So he takes matters into his own hands; ³ 

his desire for justice drives him on. ⁴ 

Mazmur 2:8-9

2:8 Ask me,

and I will give you the nations as your inheritance, ⁵ 

the ends of the earth as your personal property.

2:9 You will break them ⁶  with an iron scepter; ⁷ 

you will smash them like a potter’s jar!’” ⁸ 

Mazmur 66:3

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear ⁹  before you.

Mazmur 110:1-2

Psalm 110 ¹⁰ 

A psalm of David.

110:1 Here is the Lord’s proclamation ¹¹  to my lord: ¹² 

“Sit down at my right hand ¹³  until I make your enemies your footstool!” ¹⁴ 

110:2 The Lord ¹⁵  extends ¹⁶  your dominion ¹⁷  from Zion.

Rule in the midst of your enemies!

Mazmur 110:6

110:6 He executes judgment ¹⁸  against ¹⁹  the nations;

he fills the valleys with corpses; ²⁰ 

he shatters their heads over the vast battlefield. ²¹ 

Matius 28:18

28:18 Then Jesus came up and said to them, ²²  “All authority in heaven and on earth has been given to me.

Efesus 1:20-22

1:20 This power ²³  he exercised ²⁴  in Christ when he raised him ²⁵  from the dead and seated him ²⁶  at his right hand in the heavenly realms ²⁷  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 ²⁸  put ²⁹  all things under Christ’s ³⁰  feet, ³¹  and he gave him to the church as head over all things. ³² 

Filipi 2:10-11

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.

Wahyu 2:26-27

2:26 And to the one who conquers ³³  and who continues in ³⁴  my deeds until the end, I will give him authority over the nations ³⁵  –

2:27 he ³⁶  will rule ³⁷  them with an iron rod ³⁸ 

and like clay jars he will break them to pieces, ³⁹ 

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 ⁴⁰  the Lamb are the called, chosen, and faithful.”

Wahyu 19:11-16

The Son of God Goes to War

19:11 Then ⁴¹  I saw heaven opened and here came ⁴²  a white horse! The ⁴³  one riding it was called “Faithful” and “True,” and with justice ⁴⁴  he judges and goes to war. 19:12 His eyes are like a fiery ⁴⁵  flame and there are many diadem crowns ⁴⁶  on his head. He has ⁴⁷  a name written ⁴⁸  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁴⁹  in blood, and he is called ⁵⁰  the Word of God. 19:14 The ⁵¹  armies that are in heaven, dressed in white, clean, fine linen, ⁵²  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁵³  He ⁵⁴  will rule ⁵⁵  them with an iron rod, ⁵⁶  and he stomps the winepress ⁵⁷  of the furious ⁵⁸  wrath of God, the All-Powerful. ⁵⁹  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

Wahyu 20:11

The Great White Throne

20:11 Then ⁶⁰  I saw a large ⁶¹  white throne and the one who was seated on it; the earth and the heaven ⁶²  fled ⁶³  from his presence, and no place was found for them.

[59:16]  ¹ tn Heb “man” (so KJV, ASV); TEV “no one to help.”

[59:16]  ² tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”

[59:16]  ³ tn Heb “and his arm delivers for him.”

[59:16]  ⁴ tn Heb “and his justice [or “righteousness”] supports him.”

[2:8]  ⁵ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ⁶ 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]  ⁷ 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]  ⁸ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[66:3]  ⁹ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

[110:1]  ¹⁰ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ¹¹ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ¹² sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ¹³ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ¹⁴ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[110:2]  ¹⁵ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ¹⁶ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ¹⁷ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:6]  ¹⁸ tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.

[110:6]  ¹⁹ tn Or “among.”

[110:6]  ²⁰ tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.

[110:6]  ²¹ tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).

[28:18]  ²² 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.

[1:20]  ²³ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²⁴ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²⁵ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ²⁶ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ²⁷ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[1:22]  ²⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ²⁹ tn Grk “subjected.”

[1:22]  ³⁰ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ³¹ sn An allusion to Ps 8:6.

[1:22]  ³² tn Grk “and he gave him as head over all things to the church.”

[2:26]  ³³ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ³⁴ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ³⁵ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[2:27]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ³⁷ tn Grk “will shepherd.”

[2:27]  ³⁸ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ³⁹ sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

[17:14]  ⁴⁰ tn See BDAG 636 s.v. μετά A.2.a.α.

[19:11]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁴² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Grk “the name of him is called.”

[19:14]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁵² 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]  ⁵³ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁵⁵ tn Grk “will shepherd.”

[19:15]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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.”

[20:11]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁶¹ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁶² 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]  ⁶³ 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).