“The victors over the beast will sing the Song of Moses, signifying that true believers in Yeshua fully identify with the Jewish people.”    Comment on Rev 15:3-4, Ex 15:1-18

Posted August 5, 2015, 20 AV.  As I read through this study before posting, I was struck by this comment.  Do I know the Song of Moses?  If I don’t then I probably am not yoked with the Jewish people.  Wow.  I need to shape up and sing Mosche New Song.  I don’t want to be ‘left behind.’  lol

Yeshua One King

(Mat 2:1 CJB) After Yeshua was born in Beit-Lechem in the land of Y’hudah during the time when Herod was king, Magi from the east came to Yerushalayim

(Mat 2:2 CJB) and asked, “Where is the newborn King of the Jews? For we saw his star in the east and have come to worship him.”

(Mat 2:3 CJB) When King Herod heard of this he became very agitated, and so did everyone else in Yerushalayim.

(Mat 2:4 CJB) He called together all the head cohanim and Torah-teachers of the people and asked them, “Where will the Messiah be born?”

(Mat 2:5 CJB) “In Beit-Lechem of Y’hudah,” they replied, “because the prophet wrote,

(Mat 2:6 CJB) ‘And you, Beit-Lechem in the land of Y’hudah, are by no means the least among the rulers of Y’hudah; for from you will come a Ruler who will shepherd my people Isra’el.’ “

(Luk 19:32 CJB) Those who were sent went off and found it just as he had told them.

(Luk 19:33 CJB) As they were untying the colt, its owners said to them, “Why are you untying the colt?”

(Luk 19:34 CJB) and they said, “Because the Lord needs it.”

(Luk 19:35 CJB) They brought it to Yeshua; and, throwing their robes on the colt, they put Yeshua on it.

(Luk 19:36 CJB) As he went along, people carpeted the road with their clothing;

(Luk 19:37 CJB) and as he came near Yerushalayim, where the road descends from the Mount of Olives, the entire band of talmidim began to sing and praise God at the top of their voices for all the powerful works they had seen:

(Luk 19:38 CJB) “Blessed is the King who is coming in the name of Adonai!” “Shalom in heaven!” and “Glory in the highest places!”

(Luk 23:3 CJB) Pilate asked him, “Are you the king of the Jews?” And he answered him, “The words are yours.”

(Joh 18:37 CJB) “So then,” Pilate said to him, “You are a king, after all.” Yeshua answered, “You say I am a king. The reason I have been born, the reason I have come into the world, is to bear witness to the truth. Every one who belongs to the truth listens to me.”

(Joh 19:21 CJB) The Judeans’ head cohanim therefore said to Pilate, “Don’t write, ‘The King of the Jews,’ but ‘He said, “I am King of the Jews.” ‘ “

(1Ti 6:13 CJB) I charge you before God, who gives life to all things, and before the Messiah Yeshua, who in his witness to Pontius Pilate gave the same good testimony,

(1Ti 6:14 CJB) to obey your commission spotlessly and irreproachably until our Lord Yeshua the Messiah appears.

(1Ti 6:15 CJB) His appearing will be brought about in its own time by the blessed and sole Sovereign, who is King of kings and Lord of lords,

(1Ti 6:16 CJB) who alone is immortal, who dwells in unapproachable light that no human being has ever seen or can see — to him be honor and eternal power. Amen.

(Rev 15:1 CJB) Then I saw another sign in heaven, a great and wonderful one — seven angels with the seven plagues that are the final ones; because with them, God’s fury is finished.

(Rev 15:2 CJB) I saw what looked like a sea of glass mixed with fire. Those defeating the beast, its image and the number of its name were standing by the sea of glass, holding harps which God had given them.

(Rev 15:3 CJB) They were singing the song of Moshe, the servant of God, and the song of the Lamb: “Great and wonderful are the things you have done, Adonai, God of heaven’s armies! Just and true are your ways, king of the nations!

(Rev 15:4 CJB) Adonai, who will not fear and glorify your name? because you alone are holy. All nations will come and worship before you, for your righteous deeds have been revealed.”

(Rev 19:11 CJB) Next I saw heaven opened, and there before me was a white horse. Sitting on it was the one called Faithful and True, and it is in righteousness that he passes judgment and goes to battle.

(Rev 19:12 CJB) His eyes were like a fiery flame, and on his head were many royal crowns. And he had a name written which no one knew but himself.

(Rev 19:13 CJB) He was wearing a robe that had been soaked in blood, and the name by which he is called is, “THE WORD OF GOD.”

(Rev 19:14 CJB) The armies of heaven, clothed in fine linen, white and pure, were following him on white horses.

(Rev 19:15 CJB) And out of his mouth comes a sharp sword with which to strike down nations — “He will rule them with a staff of iron.” It is he who treads the winepress from which flows the wine of the furious rage of Adonai, God of heaven’s armies.

(Rev 19:16 CJB) And on his robe and on his thigh he has a name written: KING OF KINGS AND LORD OF LORDS.

Yeshua One King

Jewish New Testament Commentary

(Mat 2:1 CJB) After Yeshua was born in Beit-Lechem in the land of Y’hudah during the time when Herod was king, Magi from the east came to Yerushalayim

(JNTC)

Mat 2:1

Yeshua was born between 8 and 4 B.C.E. The reason he was born “B.C.” (“Before Christ”) is that Dionysius Exiguus, the sixth-century monk who set up the modern calendar, made a mistake in determining the date which was not corrected till later. Instead of the terms “A.D.” (“Anno Domini,” “in the year of [the] Lord” Yeshua) and “B.C.” the Jewish community customarily denotes these periods by “C.E.” (“Common Era”) and “B.C.E.” (“Before the Common Era”), to avoid relating dates explicitly to the Messiah.

In Beit-Lechem. See Mat_2:6.

Herod the Great (c. 73-4 B.C.E.) founded the Herodian dynasty (see Luk_3:1), which ruled the Land of Israel and its surroundings from 37 B.C.E. until the war with Rome in 66-70 C.E. Herod himself was a man of great physical energy and ambition. His career comes to the notice of historians in 47 B.C.E. in Syria and the Galil; a combination of military successes, political machinations and bribery of Roman superiors enabled him to replace the last of the Hasmonean rulers, Antigonus, when the latter died in 37 B.C.E. (possibly in consequence of one of Herod’s bribes).

Though technically Jewish by birth, since his family was from the Idumeans (Edomites), who had been forcibly converted to Judaism under the Hasmonean Maccabees in the second century B.C.E. (see Mat_23:15), neither his religious behavior nor his ethics reflected anything of Judaism. He did, however, reconstruct and enlarge the Second Temple, which had been built under Z’rubavel (see the book of Haggai) in 520-516 B.C.E. The Talmudic rabbis said, “One who has not seen Herod’s temple has never seen a beautiful building” (Bava Batra 4a), but also, “It was built by a sinful king, and the building was intended by him as an atonement for having slain Israel’s sages” (Numbers Rabbah 4:14).

Herod was consistently paranoid about his power. He had all his rivals exterminated, including those of his wife’s family (he had married Mariamne, a Hasmonean, and feared the restoration of the Hasmonean dynasty) and even some of his own children (he had fifteen). He built remote fortresses, Herodion and Matzada, as refuges should he be deposed. The events described in Mat_2:1-17 are entirely in keeping with the man’s independently attested character.

Magi were not merely sorcerers or magicians, although the term “magician” comes from this word; nor were they simply astrologers, although they did observe the stars. They were sages, wise men, often in positions of responsibility but sometimes commanding respect because of their wisdom even when not holding office. These Magi came from the Medo-Persian Empire or Babylon.

(Mat 2:2 CJB) and asked, “Where is the newborn King of the Jews? For we saw his star in the east and have come to worship him.”

(JNTC)

Mat 2:2

King of the Jews. At Joh_1:19 I argue that the Greek word Ioudaioi should usually be translated “Judeans” and not “Jews” when the context is the Land of Israel. But the set phrase, “king of the Ioudaioi” is used in the New Testament only by non-Jews-here by the Magi, and later by Pontius Pilate and the Roman soldiers (Mat_27:37; Mar_15:26; Luk_23:3, Luk_23:38; Joh_19:19). This argues for making an exception: all of these people were interested not in distinguishing Judeans from Galileans but Jews from Gentiles.

However, one can make a strong case for rendering Ioudaioi “Judeans” even here. Not only is the context the Land of Israel, but three times in Mat_2:1-6 we read of Beit-Lechem in Y’hudah (Judea). The Jewish scholar Solomon Zeitlin so understands the phrase:

“The gospels according to both Mat_1:1-16 and Luk_3:24-31 trace the genealogy of Jesus to David, while Mark, who does not give the genealogy, states that Jesus is the son of David [Mat_12:35. John, who stresses the view that Jesus was the son of God, nevertheless wrote, ‘But some said, Shall Christ come out of Galilee? Hath not the scripture said, that Christ cometh out of the seed of David and out of the town of Bethlehem where David was?’ [Mat_7:41-42. According to the gospels Jesus was greeted with the words, ‘Blessed be the kingdom of our father David’ [Mar_11:10, ‘Hosanna to the Son of David’ [Mat_21:9. On the cross on which Jesus was crucified the words ‘Jesus of Nazareth, king of the Judaeans’ were inscribed in Hebrew, Greek and Latin [Iesus Nazarenus, Rex Iudaeorum]. Mashiah, messiah, Christ were synonymous in their minds with ‘son of David’ and ‘king of the Judaeans.’ ” (“The Origin of the Idea of the Messiah,” in Daniel Jeremy Silver, ed., In the Time of Harvest, New York: The MacMillan Company, 1963, p. 458)

His star. This seems to allude to Num_24:17, where Balaam prophesies, “There shall come forth a star out of Jacob.” Judaism understands this “star” to be the Messiah. See 2Pe_1:19 on “the Morning Star.”

(Mat 2:3 CJB) When King Herod heard of this he became very agitated, and so did everyone else in Yerushalayim.

(Mat 2:4 CJB) He called together all the head cohanim and Torah-teachers of the people and asked them, “Where will the Messiah be born?”

(JNTC)

Mat 2:4

Cohanim (plural; singular cohen), “priests,” a word which today evokes the image of clerics in formal Christian denominations or functionaries in eastern or primitive religions. This is because the Jewish priesthood has been dormant since the destruction of the Second Temple in 70 C.E. But in Yeshua’s day, when the Temple still stood, Judaism without a priesthood was unimaginable.

The task of a priest, like that of a prophet, is to serve as spokesman and mediator between God and man. The prophet speaks to man on behalf of God, the priest to God on behalf of man. The cohanim serving in the Temple were descendents of Moshe’s brother Aharon, great-grandson of L’vi, Ya’akov’s third son. In terms of practical job-description their primary duty was to offer sacrificial animals on the altar. The ever-bloody altar in the Temple of God was a continual witness to Israel that God’s penalty for sin is death (see Heb_10:3). The concepts of priesthood and sacrifice are minimized in today’s non-Messianic Judaism (see Heb_9:22), but the Judaism of the Bible is inoperative without them. Messianic Judaism holds that Yeshua the Messiah is our everlasting cohen (Heb_7:23-25) and our everlasting sacrifice (Heb_7:27, Joh_1:29).

Torah-teachers. The Greek word “grammateus” translates literally Hebrew sofer, which has the literal meaning “scribe” and is usually so rendered in English. But the function of the sofrim in Yeshua’s day went well beyond copying scrolls or performing secretarial duties; they were the primary students and teachers of the content of Judaism, that is, of Torah.

The leading cohanim, who were mostly Sadducees, and Torah-teachers, who were allied with the Pharisees (but see next paragraph), represented the two main concentrations of power within the Jewish religious establishment (see Mat_3:7). The opinions of the two groups frequently differed, but Herod’s question received a single response; from this we learn that all Israel agreed that the Messiah would be born in Beit-Lechem (see Mat_2:6).

Joseph Shulam, a Messianic Jewish leader in Jerusalem, points out that modern scholars believe the scribes were neither rabbis nor Pharisees but “sages of the ‘am-ha’aretz” (see Joh_7:49, Act_4:13), Torah-teachers without s’mikhah (ordination; see Mat_21:23)-but see Mar_2:16. For this reason they could not bring chiddushim (introduce new interpretations) or posek halakhah (make legal judgments). According to Shulam, this is why the people were in shock that Yeshua taught like a rabbi and not like a scribe (Mat_7:28-29, Mar_1:22).

(Mat 2:5 CJB) “In Beit-Lechem of Y’hudah,” they replied, “because the prophet wrote,

(Mat 2:6 CJB) ‘And you, Beit-Lechem in the land of Y’hudah, are by no means the least among the rulers of Y’hudah; for from you will come a Ruler who will shepherd my people Isra’el.’ “

(JNTC)

Mat 2:6

In Judaism the citation of a Scripture text implies the whole context, not merely the quoted words. Thus Mic_5:1 (Mic_5:2) reads, in full, from the Hebrew:

“But you, Beit-Lechem Efratah, though small among the thousands of Y’hudah, nevertheless out of you shall one come forth to me who will be ruler in Israel; and his goings-forth are from of old, from ancient days.”

Some have taken this verse to mean only that the Messiah is to be descended from King David, who came out of Beit-Lechem (1Sa_17:12), also called Efratah (Gen_48:7). But it is bad exegesis to give this very clear prediction of the geographic origin of the Messiah such a figurative meaning. Instead it is an effort to fudge the obvious reference to Yeshua, the eternal Son of God “whose goings-forth are of old, from ancient days,” as noted in Joh_1:1-2 Joh_1:14; Joh_8:56-58.

It is amazing that in many periods of history significant numbers of Jewish people have fallen for the claims of Messianic pretenders (see Mat_1:22), not one of whom fulfilled this prophecy by being born in Bethlehem.

There are even rabbinic sources which directly identify Beit-Lechem as the birthplace of the Messiah, for example, the Midrash Rabbah to Lamentations, Section 51 (on Lam_1:16):

“A man was plowing when one of his oxen lowed. An Arab passed by and asked, ‘What are you?’ He replied, ‘I am a Jew.’ The Arab said to him, ‘Unharness your ox and untie your plow [as a sign of mourning].’ ‘Why?’ ‘Because the Temple of the Jews is destroyed.’ The Jew asked, ‘How do you know this?’ ‘From the lowing of your ox.’ While they were talking the ox lowed again. The Arab said, ‘Harness your ox and tie up your plow, because the deliverer of the Jews is born.’ ‘What is his name?’ ‘His name is Menachem [Comforter].’ ‘What is his father’s name?’ ‘Chizkiyahu [King Hezekiah is identified in Jewish literature with the Messiah].’ ‘Where do they live?’ He answered, ‘In Birat-‘Arba, in Beit-Lechem of Judea.’ ”

The same aggadah (story) appears in the Jerusalem Talmud at B’rakhot 5a; there the last line is, “In the royal capital of Beit-Lechem.” Moreover, although it does not identify the Messiah as Yeshua, it implies that the Messiah has come already, around the time of the Temple’s destruction.

(Luk 19:32 CJB) Those who were sent went off and found it just as he had told them.

(Luk 19:33 CJB) As they were untying the colt, its owners said to them, “Why are you untying the colt?”

(Luk 19:34 CJB) and they said, “Because the Lord needs it.”

(Luk 19:35 CJB) They brought it to Yeshua; and, throwing their robes on the colt, they put Yeshua on it.

(JNTC)

Luk 19:35

Yeshua on the colt entering Yerushalayim fulfills the prophecy of Zec_9:9, quoted at Mat_21:5; see Mat_21:2-7.

(Luk 19:36 CJB) As he went along, people carpeted the road with their clothing;

(Luk 19:37 CJB) and as he came near Yerushalayim, where the road descends from the Mount of Olives, the entire band of talmidim began to sing and praise God at the top of their voices for all the powerful works they had seen:

(Luk 19:38 CJB) “Blessed is the King who is coming in the name of Adonai!” “Shalom in heaven!” and “Glory in the highest places!”

(JNTC)

Luk 19:38

See Mat_21:9.

(Luk 23:3 CJB) Pilate asked him, “Are you the king of the Jews?” And he answered him, “The words are yours.”

(JNTC)

Luk 23:3

King of the Jews. Or: “king of the Judeans.” In favor of the latter is the fact that Pilate was governor of Judea only, so that for him “our nation” could very well have meant only “the Judeans.” This could explain why in Luk_23:5 the elders tailor their accusation to his frame of reference: “He started in the Galil,” which you, Pilate, do not rule, and which, for you, is not relevant, “and now he’s here,” that is, “throughout all Judea,” which makes him very relevant indeed. Luk_23:6-7 then support “king of the Judeans,” inasmuch as there Pilate, on learning that Yeshua is from the Galil, sends him to Herod in the hope that Herod can find some reason for dealing with him. But Herod finds no cause of action, since Yeshua is accused of being king not of the Galileans but of the Judeans, so he is sent back to Pilate. On the other hand, and to my mind the more weighty argument, is the context, which favors “king of the Jews.” The mention of “our nation” in Luk_23:2 and of the Galil in Luk_23:5 suggests a broader geographical reference than Judea-along with the points made in Mat_2:2.

The words are yours. The Greek is the same as five verses above (see Luk_22:70). Here Yeshua means that Pilate has hit upon the truth.

(Joh 18:37 CJB) “So then,” Pilate said to him, “You are a king, after all.” Yeshua answered, “You say I am a king. The reason I have been born, the reason I have come into the world, is to bear witness to the truth. Every one who belongs to the truth listens to me.”

(Joh 19:21 CJB) The Judeans’ head cohanim therefore said to Pilate, “Don’t write, ‘The King of the Jews,’ but ‘He said, “I am King of the Jews.” ‘ “

(1Ti 6:13 CJB) I charge you before God, who gives life to all things, and before the Messiah Yeshua, who in his witness to Pontius Pilate gave the same good testimony,

(JNTC)

1Ti 6:13

Sha’ul’s only mention of Yeshua’s trial before the Roman court. See Mat_27:11-14; Joh_18:33-38, Joh_19:9-11.

(1Ti 6:14 CJB) to obey your commission spotlessly and irreproachably until our Lord Yeshua the Messiah appears.

(1Ti 6:15 CJB) His appearing will be brought about in its own time by the blessed and sole Sovereign, who is King of kings and Lord of lords,

(JNTC)

1Ti 6:15

King of kings and Lord of lords. “For Adonai your God is God of gods and Lord of lords” (Deu_10:17). See Rev_19:16.

(1Ti 6:16 CJB) who alone is immortal, who dwells in unapproachable light that no human being has ever seen or can see — to him be honor and eternal power. Amen.

(Rev 15:1 CJB) Then I saw another sign in heaven, a great and wonderful one — seven angels with the seven plagues that are the final ones; because with them, God’s fury is finished.

(JNTC)

Rev 15:1

Seven angels have “seven bowls” (Rev_16:1) containing the seven plagues. These bowls are poured out on the earth (Rev_16:2-21); and with them, God’s fury is finished.

(Rev 15:2 CJB) I saw what looked like a sea of glass mixed with fire. Those defeating the beast, its image and the number of its name were standing by the sea of glass, holding harps which God had given them.

(JNTC)

Rev 15:2-4

Those defeating the beast (Rev_13:1-8 Rev_13:11-12), its image (Rev_13:14-15), and the number of its name (Rev_13:17-18) are seen standing by the sea of glass (see Rev_4:6), just as the Israelites stood by the Red Sea after their Egyptian pursuers were drowned in it. At that time the Israelites sang the song of Moshe (Exo_15:1-18; see Rev_13:4), which is included in its entirety in the daily morning synagogue service and liberally quoted again in the twice-daily blessing after the Sh’ma. The victors over the beast will sing the Song of Moses, signifying that true believers in Yeshua fully identify with the Jewish people.

The song of the Lamb, as given in Rev_15:3-4, is not sung to or about the Lamb, but by the Lamb to God-just as the Song of Moses was sung by Moses and not to him. Just as the victorious Jewish people learned and sang the song which Moses sang (Exo_15:1), so the victorious believers in heaven learn and sing the song which the Lamb sings. Like the Song of Moses the Song of the Lamb exults in the just ways of God, using the language of the Tanakh as found in Jer_10:7; Amo_3:13, Amo_4:13; Mal_1:11; Psa_86:9-10, Psa_92:6 (Psa_92:5), Psa_98:1, Psa_111:2, Psa_139:14, Psa_145:17; 1Ch_16:9, 1Ch_16:12. But unlike the Song of Moses it also brings out that in the final judgment God is revealed as king of the nations, king of the whole world, as prophesied in Zec_14:9, so that all nations will come and worship before him-as predicted in the continuation of that passage (Zec_14:16-20).

(Rev 15:3 CJB) They were singing the song of Moshe, the servant of God, and the song of the Lamb: “Great and wonderful are the things you have done, Adonai, God of heaven’s armies! Just and true are your ways, king of the nations!

(Rev 15:4 CJB) Adonai, who will not fear and glorify your name? because you alone are holy. All nations will come and worship before you, for your righteous deeds have been revealed.”

(Rev 19:11 CJB) Next I saw heaven opened, and there before me was a white horse. Sitting on it was the one called Faithful and True, and it is in righteousness that he passes judgment and goes to battle.

(JNTC)

Rev 19:11-16

At Tit_2:13 we are taught “to expect the blessed fulfillment of our certain hope, which is the appearing of the Sh’khinah of our great God and the appearing of our Deliverer, Yeshua the Messiah.” The present verses describe this eagerly awaited Second Coming.

In the Tanakh YHVH wars victoriously over his enemies (Isaiah 13, 31, Isa_63:1-6; Ezekiel 38-39; Joe_4:9-21 (Joe_3:9-21); Zechariah 14); here we see that it is through Yeshua the Messiah that he does this. Moreover, Yeshua’s work upon his return is not only to reward the righteous (Rev_19:6-10) but also to conquer and judge the wicked, as seen from Mat_13:41-42, Mat_25:41-46; Rom_2:5-6, Rom_2:8-9, Rom_2:16; 1Th_1:7-9, 1Th_2:8. The first time, God did not send his Son into the world to judge but to save (Joh_3:17); however, God has entrusted all judgment to the Son (Joh_5:22), and this takes place at his Second Coming.

(JNTC)

Rev 19:11

A white horse, different from the one at 6:2, with a different rider.

Faithful and True-words applied to the Messiah also at 3:14. The two words mean virtually the same thing, since the Hebrew idea of truth was not correspondence to reality (as in Greek thought), but reliability. The “God of truth” (Elohim emet, Jer_10:10) is not primarily the God who reveals eternal verities, but the God who can be trusted to keep his covenant. When Yochanan in his Gospel wrote that “grace and truth came through Yeshua the Messiah” (Joh_1:17), he meant that in the life, death and resurrection of the Messiah, God’s faithfulness was revealed in fulfillment of his covenant. Likewise, the return of Yeshua will be the faithful reappearance of him who has already appeared among men; this time he comes to bring God’s covenant promises to their final and full consummation. (Adapted from George E. Ladd, Revelation, ad loc.)

(Rev 19:12 CJB) His eyes were like a fiery flame, and on his head were many royal crowns. And he had a name written which no one knew but himself.

(JNTC)

Rev 19:12-15

His eyes were like a fiery flame (Rev_1:14)…. the name by which he is called is, “THE WORD OF GOD” (Rev_1:2, Rev_6:9, Rev_20:4)…. Out of his mouth comes a sharp sword (Rev_1:16; Rev_2:12, Rev_2:16). The sword here and at Rev_19:21 is the Word of God (see Rev_1:2, Rev_1:16). See Heb_4:12-13 for the same three metaphors (Word of God, sword, eyes).

(JNTC)

Rev 19:12

A name written which no one knew but himself. Yeshua has three public names in Rev_19:11-16; each reveals aspects of his nature (see Joh_1:12 on how names were understood in antiquity). Yet even on the day of the eschatological battle there are elements which remain hidden.

(Rev 19:13 CJB) He was wearing a robe that had been soaked in blood, and the name by which he is called is, “THE WORD OF GOD.”

(JNTC)

Rev 19:13

Soaked in blood. This could be the blood of the enemies’ armies (Rev_19:19, Rev_19:21), Yeshua’s own blood shed on the execution-stake or the blood of martyred believers (Rev_6:9-10 Rev_12:11). Most interpreters opt for the first.

(Rev 19:14 CJB) The armies of heaven, clothed in fine linen, white and pure, were following him on white horses.

(JNTC)

Rev 19:14

The armies of heaven, the angels. God is called “Adonai, God of heaven’s armies” many times in the book of Revelation (see Rev_1:8). “Adonai my God will come, and all holy ones with him” (Zec_14:5). Yeshua returns with angels (Mar_8:38, Luk_9:26, 1Th_3:13, 2Th_1:7). However, the believers too accompany him as he overcomes his enemies (Rev_17:14 above; also Mat_24:31, 1Th_4:15-17).

(Rev 19:15 CJB) And out of his mouth comes a sharp sword with which to strike down nations — “He will rule them with a staff of iron.” It is he who treads the winepress from which flows the wine of the furious rage of Adonai, God of heaven’s armies.

(JNTC)

Rev 19:15

He will rule them with a staff of iron. See Rev_2:26-27, Rev_11:18 Rev_12:5. Winepress, etc. See Rev_14:14-20.

(Rev 19:16 CJB) And on his robe and on his thigh he has a name written: KING OF KINGS AND LORD OF LORDS.

(JNTC)

Rev 19:16

KING OF KINGS AND LORD OF LORDS (in reverse order at 17:14). A title expressing Yeshua’s rulership over all creation (1Co_15:25-28, Php_2:9-11, Heb_2:8). It is equivalent to the phrase “King of kings of kings” which the Siddur (prayerbook) applies to YHVH in this song which introduces Shabbat in many Jewish homes:

“Shalom ‘aleikhem, mal’akhey-hasharet, mal’akhey-Elyon,

miMelekh-malkhey-ham’lakhim, HaKadosh, barukh hu.

Bo’akhem l’shalom,… barkhuni l’shalom,… tzetkhem l’shalom….”

“Welcome, ministering angels, messengers from the Most High,

from the King of kings of kings, the Holy One, blessed be he.

Come in peace,… bless me with peace, … go in peace ….”

The extra “kings of” in Yeshua’s title is necessary because the ruler of Persia styled himself “king of kings”-and truly so, since Est_1:1 says that Achashverosh (Ahasuerus, Xerxes) ruled 127 countries (and, by implication, their kings as well). See also citation of Avot 3:1 in Rev_20:11-15 below.

Yeshua One King

Treasury Spiritual Knowledge, e-sword

(Mat 2:1 CJB) After Yeshua was born in Beit-Lechem in the land of Y’hudah during the time when Herod was king, Magi from the east came to Yerushalayim

(TSK)

Mat 2:1

“Fourth year before the account called Anno Domini.”

Jesus: Mat_1:25; Luk_2:4-7

Bethlehem: Mat_2:5; Mic_5:2; Luk_2:11, Luk_2:15; Joh_7:42

Herod: This was Herod the Great, for an account of whom see the Connection of the Old and New Testaments in the Comprehensive Bible. Mat_2:3, Mat_2:19; Gen_49:10; Dan_9:24-25; Hag_2:6-9

from: Gen_10:30, Gen_25:6; 1Ki_4:30; Job_1:3; Psa_72:9-12; Isa_11:10, Isa_60:1-22

(Mat 2:2 CJB) and asked, “Where is the newborn King of the Jews? For we saw his star in the east and have come to worship him.”

(TSK)

Mat 2:2

born: Mat_21:5; Psa_2:6; Isa_9:6-7, Isa_32:1-2; Jer_23:5; Zec_9:9; Luk_2:11, Luk_19:38; Luk_23:3, Luk_23:38; Joh_1:49, Joh_12:13, Joh_18:37, Joh_19:12-15, Joh_19:19

his: Num_24:17; Isa_60:3; Luk_1:78-79; Rev_22:16

worship: Mat_2:10-11; Psa_45:11; Joh_5:23, Joh_9:38, Joh_20:28; Heb_1:6

(Mat 2:3 CJB) When King Herod heard of this he became very agitated, and so did everyone else in Yerushalayim.

(TSK)

Mat 2:3

he: Mat_8:29, Mat_23:37; 1Ki_18:17-18; Joh_11:47-48; Act_4:2, Act_4:24-27, Act_5:24-28; Act_16:20-21, Act_17:6-7

(Mat 2:4 CJB) He called together all the head cohanim and Torah-teachers of the people and asked them, “Where will the Messiah be born?”

(TSK)

Mat 2:4

the chief: Mat_21:15, Mat_21:23, Mat_26:3, Mat_26:47, Mat_27:1; 1Ch_24:4-19; 2Ch_36:14; Ezr_10:5; Neh_12:7; Psa_2:2; Joh_7:32, Joh_18:3

scribes: Mat_7:29, Mat_13:52; 2Ch_34:13, 2Ch_34:15; Ezr_7:6, Ezr_7:11-12; Jer_8:8; Mar_8:31; Luk_20:19; Luk_23:10; Joh_8:3; Act_4:5, Act_6:12, Act_23:9

he demanded: Mal_2:7; Joh_3:10

(Mat 2:5 CJB) “In Beit-Lechem of Y’hudah,” they replied, “because the prophet wrote,

(TSK)

Mat 2:5

Gen_35:19; Jos_19:15; Rth_1:1, Rth_1:19, Rth_2:4, Rth_4:11; 1Sa_16:1

(Mat 2:6 CJB) ‘And you, Beit-Lechem in the land of Y’hudah, are by no means the least among the rulers of Y’hudah; for from you will come a Ruler who will shepherd my people Isra’el.’ “

(TSK)

Mat 2:6

thou: Mat_2:1; Mic_5:2; Joh_7:42

a Governor: Mat_28:18; Gen_49:10; Num_24:19; 1Ch_5:2; Psa_2:1-6; Isa_9:6-7; Eph_1:22; Col_1:18; Rev_2:27, Rev_11:15

rule: or, feed, Psa_78:71-72; Isa_40:11; Jer_23:4-6; Eze_34:23-25, Eze_37:24-26

(Luk 19:32 CJB) Those who were sent went off and found it just as he had told them.

(Luk 19:33 CJB) As they were untying the colt, its owners said to them, “Why are you untying the colt?”

(Luk 19:34 CJB) and they said, “Because the Lord needs it.”

(TSK)

Luk 19:34

Zec_9:9; Joh_10:35, Joh_12:16; 2Co_8:9

(Luk 19:35 CJB) They brought it to Yeshua; and, throwing their robes on the colt, they put Yeshua on it.

(TSK)

Luk 19:35

they cast: 2Ki_9:13; Mat_21:7; Mar_11:7-8; Joh_12:14; Gal_4:15-16

(Luk 19:36 CJB) As he went along, people carpeted the road with their clothing;

(TSK)

Luk 19:36

Mat_21:8

(Luk 19:37 CJB) and as he came near Yerushalayim, where the road descends from the Mount of Olives, the entire band of talmidim began to sing and praise God at the top of their voices for all the powerful works they had seen:

(TSK)

Luk 19:37

at: Luk_19:20; Mar_13:3, Mar_14:26

the whole: Luk_7:16; Exo_15:1-18; Jdg_5:1-31; 2Sa_6:2-6; 1Ki_8:55-56; 1Ch_15:28; 1Ch_16:4-7; 2Ch_29:28-30, 2Ch_29:36; Ezr_3:10-13; Psa_106:12-13; Joh_12:12-13

(Luk 19:38 CJB) “Blessed is the King who is coming in the name of Adonai!” “Shalom in heaven!” and “Glory in the highest places!”

(TSK)

Luk 19:38

Blessed: Luk_13:35; Psa_72:17-19, Psa_118:22-26; Zec_9:9; Mat_21:9; Mar_11:9-10

peace: Luk_2:10-14; Rom_5:1; Eph_2:14-18; Col_1:20

glory: Eph_1:6, Eph_1:12, Eph_3:10, Eph_3:21; 1Ti_1:17; 1Pe_1:12; Rev_5:9-14, Rev_19:1-6

(Luk 23:3 CJB) Pilate asked him, “Are you the king of the Jews?” And he answered him, “The words are yours.”

(TSK)

Luk 23:3

Pilate: Mat_27:11; Mar_15:2; Joh_18:33-37; 1Ti_6:13

the King: Luk_23:38, Luk_1:32-33, Luk_19:38-40; Mar_15:18, Mar_15:32; Joh_1:49, Joh_19:3, Joh_19:19-21

he answered: 1Ti_6:13

Thou sayest it: This was the most solemn mode of affirmation used by the Jews. When the inhabitants of Zippor, inquired whether Rabbi Judah were dead, the son of Kaphra answered, אתון אמריתון, Ye say.

(Joh 18:37 CJB) “So then,” Pilate said to him, “You are a king, after all.” Yeshua answered, “You say I am a king. The reason I have been born, the reason I have come into the world, is to bear witness to the truth. Every one who belongs to the truth listens to me.”

(TSK)

Joh 18:37

Thou: Mat_26:64, Mat_27:11; Mar_14:62, Mar_15:2; Luk_23:3; 1Ti_6:13

that I should: Joh_8:14, Joh_14:6; Isa_55:4; Rev_1:4, Rev_3:14

Every: Joh_7:17, Joh_8:47, Joh_10:26-27; 1Pe_1:22; 1Jo_3:14, 1Jo_3:19, 1Jo_4:6, 1Jo_5:20

(Joh 19:21 CJB) The Judeans’ head cohanim therefore said to Pilate, “Don’t write, ‘The King of the Jews,’ but ‘He said, “I am King of the Jews.” ‘ “

(1Ti 6:13 CJB) I charge you before God, who gives life to all things, and before the Messiah Yeshua, who in his witness to Pontius Pilate gave the same good testimony,

(TSK)

1Ti 6:13

give: 1Ti_5:21

who quickeneth: Deu_32:39; 1Sa_2:6; Joh_5:21, Joh_5:26, Joh_14:25-26, Joh_14:6; Act_17:25; Rev_21:6; Rev_22:1

who before: Mat_27:11; Joh_18:36-37, Joh_19:11; Rev_1:5, Rev_3:14

confession: or, profession

(1Ti 6:14 CJB) to obey your commission spotlessly and irreproachably until our Lord Yeshua the Messiah appears.

(TSK)

1Ti 6:14

keep: 1Ti_6:20, 1Ti_4:11-16; 1Ch_28:9-10, 1Ch_28:20; Col_4:17

without: Son_4:7; Eph_5:27; Heb_9:14; 1Pe_1:19; 2Pe_3:14

unrebukeable: Phi_2:15; Col_1:22; Jud_1:24

until: 1Co_1:8; Phi_1:6, Phi_1:10; 1Th_3:13, 1Th_5:23; 2Th_2:1; 2Ti_4:1; Tit_2:13; Heb_9:28; 1Pe_1:7; 1Jo_3:2; Rev_1:7

(1Ti 6:15 CJB) His appearing will be brought about in its own time by the blessed and sole Sovereign, who is King of kings and Lord of lords,

(TSK)

1Ti 6:15

who: 1Ti_1:11, 1Ti_1:17; Psa_47:2, Psa_83:18; Jer_10:10, Jer_46:18; Dan_2:44-47, Dan_4:34; Mat_6:13

the King: Ezr_7:12; Pro_8:15; Rev_17:14, Rev_19:16

(1Ti 6:16 CJB) who alone is immortal, who dwells in unapproachable light that no human being has ever seen or can see — to him be honor and eternal power. Amen.

(TSK)

1Ti 6:16

only: 1Ti_1:17; Exo_3:14; Deu_32:40; Psa_90:2; Isa_57:15; Joh_8:58; Heb_13:8; Rev_1:8, Rev_1:17-18

dwelling: Psa_104:2; Hab_3:4; 1Jo_1:5; Rev_1:16-17, Rev_21:3, Rev_22:5

whom: Exo_33:20; Joh_1:18, Joh_6:46, Joh_14:9; Col_1:15

to whom: 1Ti_1:17; Rom_16:25-27; Eph_3:21; Phi_4:20; Jud_1:25; Rev_1:6, Rev_4:11, Rev_7:12

(Rev 15:1 CJB) Then I saw another sign in heaven, a great and wonderful one — seven angels with the seven plagues that are the final ones; because with them, God’s fury is finished.

(TSK)

Rev 15:1

I saw: Rev_12:1-3; Dan_4:2-3, Dan_6:27

seven angels: Rev_15:6, Rev_8:2, Rev_8:6, Rev_10:3, Rev_16:1-17, Rev_21:9; Mat_13:41-42, Mat_13:49-50

last: Rev_8:13, Rev_11:14, Rev_16:17-21, Rev_17:1

is filled: Rev_15:7, Rev_14:10, Rev_14:19, Rev_16:19, Rev_19:15; Dan_12:6-7, Dan_12:11-12

(Rev 15:2 CJB) I saw what looked like a sea of glass mixed with fire. Those defeating the beast, its image and the number of its name were standing by the sea of glass, holding harps which God had given them.

(TSK)

Rev 15:2

a sea: Rev_4:6, Rev_21:18

mingled: Isa_4:4-5; Mat_3:11; 1Pe_1:7, 1Pe_4:12

that had: Rev_11:11-12, Rev_12:11, Rev_13:14-18, Rev_14:1-5

stand: Eze_22:30-31

having: Rev_5:8, Rev_14:2, Rev_19:1-7

(Rev 15:3 CJB) They were singing the song of Moshe, the servant of God, and the song of the Lamb: “Great and wonderful are the things you have done, Adonai, God of heaven’s armies! Just and true are your ways, king of the nations!

(TSK)

Rev 15:3

sing the song: Exo_15:1-18; Deu_31:30, Deu_32:1-43

the servant: Deu_34:5; 1Ch_6:49; 2Ch_24:6; Neh_9:14; Dan_6:20, Dan_9:11; Joh_1:17; Heb_3:5

and the song: Rev_5:9-13, Rev_7:10-11, Rev_14:3, Rev_14:8

Great: Exo_15:11; Job_5:9; Deu_32:4; Psa_78:12, Psa_105:5, Psa_111:2, Psa_118:22-23, Psa_139:14; Psa_145:6; Dan_4:2-3

Lord God Almighty: Rev_4:8, Rev_11:17; Gen_17:1

just: Rev_16:5-7, Rev_19:2; Deu_32:4; Psa_85:10-11, Psa_99:4, Psa_100:5, Psa_145:17; Isa_45:21; Hos_14:9; Mic_7:20; Zep_3:5

thou: Isa_9:6-7, Isa_32:1-2, Isa_33:22; Zec_9:9

saints: or, nations, or, ages, Rev_17:14, Rev_19:16

(Rev 15:4 CJB) Adonai, who will not fear and glorify your name? because you alone are holy. All nations will come and worship before you, for your righteous deeds have been revealed.”

(TSK)

Rev 15:4

Who: Exo_15:14-16; Psa_89:7; Isa_60:5; Jer_5:22, Jer_10:7; Hos_3:5; Luk_12:4-5

and glorify: Psa_22:23, Psa_86:9; Isa_24:15, Isa_25:3; Rom_15:9; 2Th_1:10-12

thou only: Rev_3:7, Rev_4:8, Rev_6:10; 1Sa_2:2; Psa_22:3, Psa_99:5, Psa_99:9, Psa_111:9; Isa_6:3, Isa_57:15; Hab_1:12; 1Pe_1:16

for all: Rev_11:15; Psa_22:27, Psa_86:9, Psa_117:1-2; Isa_45:23, Isa_66:18-20, Isa_66:22; Jer_16:19; Zec_2:11, Zec_8:20-23, Zec_14:16; Mal_1:11

for thy: Rev_16:7, Rev_19:2; Psa_97:8, Psa_105:7; Isa_26:9

(Rev 19:11 CJB) Next I saw heaven opened, and there before me was a white horse. Sitting on it was the one called Faithful and True, and it is in righteousness that he passes judgment and goes to battle.

(TSK)

Rev 19:11

heaven: Rev_4:1, Rev_11:19, Rev_15:5

a white: Rev_6:2; Zec_1:8

Faithful: Rev_1:5, Rev_3:7, Rev_3:14; Joh_14:6

and in: Rev_15:3-7; Psa_45:3-7, Psa_50:6, Psa_72:2-4, Psa_96:13, Psa_98:9, Psa_99:4; Isa_11:3-5, Isa_32:1; Isa_45:21, Isa_63:1-5; Jer_23:5-6, Jer_33:15; Zec_9:9-10; Heb_7:1-2

(Rev 19:12 CJB) His eyes were like a fiery flame, and on his head were many royal crowns. And he had a name written which no one knew but himself.

(TSK)

Rev 19:12

eyes: Rev_1:14, Rev_2:18

on his: Rev_6:2, Rev_12:3, Rev_13:1; Psa_8:5; Son_3:11; Isa_62:3; Zec_9:16; Mat_21:5, Mat_28:18; Heb_2:9

a name: Rev_19:16, Rev_2:17, Rev_3:12; Gen_32:29; Exo_23:21; Jdg_13:18; Isa_9:6; Mat_11:27; Luk_10:22

(Rev 19:13 CJB) He was wearing a robe that had been soaked in blood, and the name by which he is called is, “THE WORD OF GOD.”

(TSK)

Rev 19:13

clothed: Rev_14:20; Psa_58:10; Isa_9:5, Isa_34:3-8, Isa_63:1-6

The: Joh_1:1, Joh_1:14; 1Jo_1:1, 1Jo_5:7

(Rev 19:14 CJB) The armies of heaven, clothed in fine linen, white and pure, were following him on white horses.

(TSK)

Rev 19:14

the armies: Rev_14:1, Rev_14:20, Rev_17:14; Psa_68:17, Psa_149:6-9; Zec_14:5; Mat_26:53; 2Th_1:7; Jud_1:14

white horses: Rev_19:11

clothed: Rev_19:8, Rev_4:4, Rev_7:9; Mat_28:3

(Rev 19:15 CJB) And out of his mouth comes a sharp sword with which to strike down nations — “He will rule them with a staff of iron.” It is he who treads the winepress from which flows the wine of the furious rage of Adonai, God of heaven’s armies.

(TSK)

Rev 19:15

out: Rev_19:21, Rev_1:16, Rev_2:12, Rev_2:16; Isa_11:4, Isa_30:33; 2Th_2:8

and he shall: Rev_2:27, Rev_12:5; Psa_2:9

and he treadeth: Rev_14:17-20; Isa_63:2-6

(Rev 19:16 CJB) And on his robe and on his thigh he has a name written: KING OF KINGS AND LORD OF LORDS.

(TSK)

Rev 19:16

on his vesture: Rev_19:12-13

KING: Rev_17:14; Psa_72:11; Pro_8:15-16; Dan_2:47; Phi_2:9-11; 1Ti_6:15