Yesaya 9:4

9:4 For their oppressive yoke

and the club that strikes their shoulders,

the cudgel the oppressor uses on them, ¹ 

you have shattered, as in the day of Midian’s defeat. ² 

Yesaya 51:12-13

51:12 “I, I am the one who consoles you. ³ 

Why are you afraid of mortal men,

of mere human beings who are as short-lived as grass? ⁴ 

51:13 Why do you forget ⁵  the Lord, who made you,

who stretched out the sky ⁶ 

and founded the earth?

Why do you constantly tremble all day long ⁷ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ⁸ 

Daniel 2:34-35

2:34 You were watching as ⁹  a stone was cut out, ¹⁰  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 ¹¹  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.

Zakharia 9:8-10

9:8 Then I will surround my temple ¹²  to protect it like a guard ¹³  from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹⁴  and victorious, ¹⁵ 

humble and riding on a donkey ¹⁶  –

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

9:10 I will remove ¹⁷  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 ¹⁸  to the ends of the earth.

Wahyu 18:6-8

18:6 Repay her the same way she repaid others; ¹⁹  pay her back double ²⁰  corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as ²¹  she exalted herself and lived in sensual luxury, ²²  to this extent give her torment and grief because she said to herself, ²³  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ²⁴  in a single day: disease, ²⁵  mourning, ²⁶  and famine, and she will be burned down ²⁷  with fire, because the Lord God who judges her is powerful!”

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ²⁸  against her on your behalf!) ²⁹ 

Wahyu 18:24

18:24 The ³⁰  blood of the saints and prophets was found in her, ³¹ 

along with the blood ³²  of all those who had been killed on the earth.”

Wahyu 19:2

19:2 because his judgments are true and just. ³³ 

For he has judged ³⁴  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ³⁵  poured out by her own hands!” ³⁶ 

[9:4]  ¹ tn Heb “for the yoke of his burden, and the staff of his shoulder, the scepter of the oppressor against him.” The singular pronouns are collective, referring to the people. The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten.

[9:4]  ² sn This alludes to Gideon’s victory over Midian (Judg 7-8), when the Lord delivered Israel from an oppressive foreign invader.

[51:12]  ³ tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.

[51:12]  ⁴ tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.

[51:13]  ⁵ tn Heb “and that you forget.”

[51:13]  ⁶ tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ⁷ tn Heb “and that you tremble constantly all the day.”

[51:13]  ⁸ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[2:34]  ⁹ tn Aram “until.”

[2:34]  ¹⁰ tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.

[2:35]  ¹¹ 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.

[9:8]  ¹² tn Heb “house” (so NAB, NIV, NRSV).

[9:8]  ¹³ tn Though a hapax legomenon, the מִצָּבָה (mitsavah) of the MT (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the Lord as a protector.

[9:9]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[18:6]  ¹⁹ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ²⁰ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:7]  ²¹ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ²² tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ²³ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ²⁴ tn Grk “For this reason, her plagues will come.”

[18:8]  ²⁵ tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  ²⁶ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ²⁷ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:20]  ²⁸ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ²⁹ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[18:24]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ³¹ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ³² tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[19:2]  ³³ tn Compare the similar phrase in Rev 16:7.

[19:2]  ³⁴ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ³⁵ tn See the note on the word “servants” in 1:1.

[19:2]  ³⁶ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).