1 Enoch 62:2


1 The Lord commanded the kings, the mighty, the exalted, and those who dwell on the earth, saying: 'Open your eyes and raise your heads if you are able to recognize the Chosen One.' 2 The Lord of Spirits seated him on the throne of His glory, and the spirit of righteousness was poured out upon him. The words from his mouth slay all sinners, and all the unrighteous are destroyed from his presence. 3 On that day, all the kings, the mighty, the exalted, and those who hold the earth will stand, and they shall see and recognize how he sits on the throne of his glory, and how righteousness is judged before him, and no false word is spoken before him. 4 Pain will come upon them as upon a woman in childbirth, when her child enters the birth canal, and she feels the agony of delivery.

Revelation 19:15

New Testament

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

 Notes and References

"... In Daniel and the Testament of Moses the conflict becomes a dualistic one between supernatural forces of both good and evil, and the real victory is achieved by Israel's angelic patron Michael in the supernatural sphere. God's earthly people play no military role (although the function of martyrdom will have to concern us later). In the later apocalypses of 2 Baruch, 4 Ezra and the Parables of Enoch [1 Enoch] the victory of the Messiah over the pagan oppressors of Israel is prominent, but the idea of a victory by judicial sentence takes precedence over military language (2 Baruch 40:1; 1 Enoch 62:2-3; and especially 4 Ezra 12:31-33; 13:9-11,37-38). In most cases where the idea of a military Messiah occurs in the early post-biblical Jewish literature, his army is not mentioned, even if it may sometimes be implied (compare Psalms of Solomon 17:22-24; 2 Baruch 72:6; Sibylline Oracles 3:654, 689; 5:418-419). This is surprising since the dominant Old Testament tradition of the holy war in which God's people certainly fight, though the heavenly armies may fight with them and the victory is undoubtedly due to God, is prominent in the Maccabean literature and must have inspired the Jewish resistance movements against Rome in the first and second centuries A.D. ..."

Bauckham, Richard The Climax of Prophecy: Studies on the Book of Revelation (p. 211) T&T Clark, 1993

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