Revelation 19:16

19:16 King . . . and Lord: See 1:5; 15:3; 17:14.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 19:16 . “And on his garment and ( i.e. , even) upon his thigh”; on that part of the robe covering his thigh, he has a title of honour written. Some Greek statues appear to have had a name written thus upon the thigh (Cicero mentions one of Apollo marked in small silver letters, Verr. iv. 43). Messiah, like many of the Assyrian monarchs, bears a double name. King of kings , a Persian (Æsch. Persæ , 24; Ezr 7:12 ) and Parthian title of royalty, which is the Apocalypse is the prerogative of messiah as the true Emperor was applied to Marduk as the conqueror of chaos and the arbiter of all earthly monarchs ( cf. Zimmern in Schrader , 373 f.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The name agreeing unto Christ according to the former properties, expressed after the manner of the Hebrews.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

"His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (Rev 19:12), [MENOCHIUS].

KING OF KINGS--Compare Rev 17:14, in contrast with Rev 19:17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. On his vesture and on his thigh a name written] Dr. Dodd has well observed on this passage, that "it appears to have been an ancient custom among several nations to adorn the images of their deities, princes, victors at public games, and other eminent persons, with inscriptions, expressing either the character of the persons, their names, or some other circumstance which might contribute to their honour; and to that custom the description here given of Christ may possibly have some allusion.

"There are several such images yet extant, with an inscription written either on the garment, or on one of the thighs, or on that part of the garment which was over the thigh; and probably this is the meaning of the apostle. And as these inscriptions are placed on the upper garment, Grotius seems very justly to have explained the words επιτοιματιον, by his imperial robe, that his power in this victory might be conspicuous to all. But as a farther confirmation of this sense of the passage it may not be improper here to describe briefly several remarkable figures of this sort, which are still extant." This description I shall give from my own examination.

1. HERODOTUS, Euterpe, lib. ii. p. 127, edit. Gale, speaking of the actions of Sesostris, and of the images he set up in the countries which he conquered, has the following words: Εισι δε περι Ιωνιην δυο τυποι εν πετρῃσι εγκεκολαμμενοι τουτου του ανδρος, κ. τ. λ. "Two images likewise of this man are seen in Ionia, on the way that leads from Ephesus to Phocaea, and from Sardis to Smyrna. The figure is five palms in height; in his right hand he holds a dart, in his left a bow, armed after the manner of the Egyptians and Ethiopians. On a line drawn across the breast, from one shoulder to the other, are these words, written in Egyptian hieroglyphics: Εγω τηνδε την χωρην ωμοισι τοισι εμοισι εκτησαμην· 'I obtained this country by these my shoulders;'" i.e., by my own power.

2. In the Etruria Regalis of Dempster, in the appendix at the end of vol. ii., there is a beautiful female figure of brass, about twelve inches high, the hair gracefully plaited, and the head adorned with a diadem. She has a tunic without sleeves, and over that a sort of pallium. On the outside of the right thigh, close to the tunic, and probably on it, in the original, is an inscription in Etruscan characters. What these import I cannot say. Dempster has given a general explanation of the image in the appendix to the above volume, p. 108. The plate itself is the eighty-third of the work.

3. There are two other images found in the same author, vol. i., p. 91, tab. xxiv.; the first is naked, with the exception of a short loose jupe, or petticoat, which goes round the loins, and over the left arm. On the left thigh of this image there is an inscription in Etruscan characters. The second has a similar jupe, but much longer, which extends to the calf of the leg, and is supported over the bended left arm. Over the right thigh, on this vesture, there is an Etruscan inscription in two lines.

4. MONTFAUCON, Antiquite Expliquee, vol. iii., part 2, p. 268, has introduced an account of two fine images, which are represented tab. CLVII. The first is a warrior entirely naked, except a collar, one bracelet, and boots. On his left thigh, extending from the groin to a little below the knee, is an inscription in very ancient Etruscan characters, in two lines, but the import is unknown.

The second is a small figure of brass, about six inches long, with a loose tunic, which is suspended from the left shoulder down to the calf of the legs. On this tunic, over the left thigh, is an inscription (perhaps) in very ancient Latin characters, but in the Etruscan language, as the learned author conjectures. It is in one line, but what it means is equally unknown.

5. In the same work, p. 269, tab. CLVIII., another Etruscan warrior is represented entirely naked; on the left thigh is the following words in uncial Greek letters, ΚΑΦΙΣΟΔΩΡΟΣ, and on the right thigh, ΑΙΣΧΛΑΜΙΟΥ, i.e., "Kaphisodorus, the son of Aischlamius." All these inscriptions are written longitudinally on the thigh.

6. GRUTER, vol. iii., p. DCCCCLXXXIX, sub. tit. Affectus Servorum et Libertinorum inter se, et in suos, gives us the figure of a naked warrior, with his left hand on an axe, the end of whose helve rests on the ground, with the following inscription on the inside of his left thigh, longitudinally written, as in all other cases:-

A. POBLICIUS. D. L. ANTIOC.

TI. BARBIUS. Q. P. L. TIBER.

7. The rabbins say, that "God gave to the Israelites a sword, on which the ineffable name יהוה Yehovah was inscribed; and as long as they held that sword the angel of death had no power over them." Shemoth Rabba, sec. 51, fol. 143, 2. Bemidbar Rabba, sec. 12, fol. 214, 2.

In the latter tract, sec. 16, fol. 232, 3, and in Rab. Tanchum, fol. 66, mention is made of the guardian angels of the Israelites, who were clothed with purple vestments, on which was inscribed שם המפורש shem hammephorash, the ineffable name. See more in Schoettgen.

8. But what comes nearer to the point, in reference to the title given here to Christ, is what is related of Sesostris by DIODORUS Siculus, lib. i. c. 55, p. 166, edit. Bipont, of whom he says: "Having pushed his conquests as far as Thrace, he erected pillars, on which were the following words in Egyptian hieroglyphics: Τηνδε την χωραν ὁπλοις κατεστρεψατο τοις ἑαυτου Βασιλευς Βασιλεων, και Δεσποτης Δεσποτων, Σεσοωσις·" This province, Sesoosis, (Sesostris,) KING OF KINGS AND LORD OF LORDS, conquered by his own arms. This inscription is conceived almost in the words of St. John. Now the Greek historian did not borrow the words from the apostle, as he died in the reign of Augustus, about the time of our Lord's incarnation. This cannot be the same inscription mentioned above by Herodotus, the one being in Ionia, the other in Thrace: but as he erected several of those pillars or images, probably a nearly similar inscription was found on each.

9. This custom seems to have been common among the ancient Egyptians. Inscriptions are frequently found on the images of Isis, Osiris, Anubis, c., at the feet, on the head, on the back, on the girdle, c., &c. Eight of those ancient images in my own collection abound with these inscriptions.

1. Osiris, four inches and a quarter high, standing on a thrones all covered over with hieroglyphics exquisitely engraved.

2. Anubis, six inches high, with a tiara, on the back of which is cut ΛΕΓΟΡΝΥΘ, in uncial Greek characters.

3. The Cercopithecus, seven inches long, sitting on a pedestal, and at his feet, in the same characters, ΧΑΔΕΟ.

4. An Isis, about eight inches high, on her back ΔΡΥΓΟ.

5. Ditto, seven inches, beautifully cut, standing, holding a serpent in her left hand, and at her feet ΕΤΑΠΥΓΙ.

6. Ditto, five inches and a quarter, round whose girdle is ΠΙΕΥΧΥΔΙ; but part of this inscription appears to be hidden under her-arms, which are extended by her side.

7. Ditto, five inches high, hooded, with a loose stola, down the back of which are seven lines of Greek uncial characters, but nearly obliterated.

8. Ditto, four inches high, with a girdle going round the back immediately under the arms, the front of which is hidden under a sort of a stomacher on the part that appears are these characters, ΧΕΝΛΑ. These may be all intended as a kind of abrasaxas or tutelary deities; and I give this notice of them, and the inscriptions upon them, partly in illustration of the text, and partly to engage my learned and antiquarian readers in attempts to decipher them. I would have given the Etruscan characters on the other images described above, but have no method of imitating them except by an engraving.

As these kinds of inscriptions on the thigh, the garments, and different parts of the body, were in use among different nations, to express character, conduct, qualities, and conquests, we may rest assured that to them St. John alludes when he represents our sovereign Lord with an inscription upon his vesture and upon his thigh; and had we not found it a custom among other nations, we should have been at a loss to account for its introduction and meaning here.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) And he hath on his vesture . . .—The King rides at the head of His host. On His robe, where it spreads out from the waist, His title is inscribed; it proclaims Him to be the one who is the true supreme King of all. Inscriptions on the outer garments were sometimes used by distinguished personages. The title anticipates the final victory; His power is irresistible, his Kingship is universal.

OVERTHROW OF THE WILD BEAST AND OF THE FALSE PROPHET.—The birds of prey gather beforehand (Rev_19:17-18). The beast, and the kings of the earth hostile to the King of kings, gather for war (Rev_19:20). Their defeat and fate (verses 21, 22).

(17, 18) And I saw an angel . . .—Better, And I saw an (literally, one) angel standing in the sun; and he cried with a great voice, Hither be gathered together to the great supper of God, that ye may eat flesh of kings, and flesh of captains of thousands, and flesh of mighty men, and flesh of horses, and of them that are seated on them, and flesh of all, of free and of bond, and of small and of great. The angel stands in the sun—the central spot to summon the birds, and the spot where he stands bathed in the sunlight, the symbol of the divine presence. (Comp. Rev_1:16; Rev_10:1; Rev_12:1.) The birds of prey are assembled beforehand; the adversaries of the righteous King have a name to live, but the eagles and vultures are gathered together as though the carcase had already fallen (Mat_24:28; comp. Eze_39:17-20). The supper or banquet is the chief meal in the day, the meal to which guests would be invited. The banquet or supper here is in contrast with the marriage supper of the Lamb (Rev_19:9), and with the great supper (Luk_14:16-24) from which the invited guests turned away. All classes—the great and small, the master and slave—are mentioned. Those who follow the world-power, and array themselves in hostility to the true King, belong not to one class, but may be found among all. The war is not between class and class, but between righteousness and unrighteousness, truth and falsehood, Christ and Belial. We must remember that the vision is a great figurative representation of the defeat of the anti-Christian powers and principles in the world; this will save us from misapprehending its purpose, and from a bondaged literalism.

(19) And I saw the beast, and the kings . . .—Rather, I saw the wild beast. The wild beast and the kings are gathered to make or wage not merely “war,” but “the war” (the definite article is used; comp. Rev_16:14; Rev_17:14) against the King of kings. It has been noticed that the true King is followed by His army—one army, united by one bond, and under one King. The wild beast is supported by diverse armies, owning allegiance to diverse kings, and united only in hostility to good.

(20) And the beast was taken . . .—Or, And the wild beast was taken, and with him the false prophet who did the signs in his presence . . . Again the definite article (“the signs” or “miracles”) recalls to our minds what was before described (Rev_13:13); the false prophet is the second wild beast of Revelation 13. He succeeded in deceiving those who received the mark. See Notes on Revelation 13, where their work of deception is described; here our thoughts are fixed upon their doom. Alive they were cast, the two, into the lake of the fire which burns with brimstone. The two—the wild beast and the false prophet—who are the anti-Christian leaders are cast into the fiery lake. These leaders are not to be, as we have seen, regarded as particular individuals. It has, indeed, often happened, and will doubtless again happen, that an individual personage places himself at the head of a great anti-Christian movement; yet, in the eye of the seer, such would be but subordinate leaders. The wild beast and the false prophet, directed by the dragon, are the true spiritual chiefs of all such movements. The world-power, whether coarse, ignorant and brutal, or cultured and intellectual, is seized, and consigned to the lake of fire. The imagery here is based upon the Old Testament: the lake, the fire, and the brimstone bring back the geography and the incidents attending the overthrow of Sodom and Gomorrha. (Comp. Num_16:32-34; Isa_5:14.) The lake of fire is mentioned here for the first time; we hear of it more frequently afterwards (Rev_20:10; Rev_20:14-15; Rev_21:8). The flames and brimstone, smoke, and other volcanic forces indicating the existence of subterranean fire, might well lead the ancients to place their Tartarus and Gehenna in the under-world. (See Note in Moses Stuart on Rev_14:10.) These supplied the imagery which has become crystallised in the language of after-generations.

(21) And the remnant were slain . . .—Better, And the rest were slain with (literally, in) the sword of Him who is seated on the horse, which (sword) proceeded out of His mouth; and all the birds were filled with their flesh. The rest (i.e., the human beings, the kings and the great and small, who have been led away by the world-powers) were slain with the sword of the King. No human being is described here as being cast into the lake of fire—only the two great leaders, the ideal representatives of evil principles, receive that punishment. The sword which goes out of the King’s mouth (comp. Rev_19:15 and Rev_1:16) slays the human allies of evil. That word which is quick and powerful (Heb_4:12), that word which Christ spoke in the days of His humiliation, that word which is mighty and life-giving (Jas_1:18) as well as death-giving, wins at the last. The birds devour the flesh. The pride and beauty of men, their apparent strength, the confederations and systems which they have made so strong for themselves, when their heart was fat as brawn, are proved to be worthless and strengthless; all the men whose hands were mighty find nothing (Psa_76:5-6). Thus, while all flesh is seen to be but grass, and all the goodliness and pride of it but as the flower thereof, the righteous word of the Lord stands for ever, and at the last rises up as a sword to smite down and to slay its enemies. “They were killed,” says Bengel. “with the destroying sword of Christ, which is not of steel or iron, but goes out of His mouth, and so is a spiritual weapon of resistless might.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. on his vesture and on his thigh] i.e, probably, beginning on the lower part of the cloak, and continued where the thigh projected from it as He rode—whether this continuation was on the bare flesh, or (as seems likelier) on the skirt of the tunic.

King of Kings and Lord of Lords] Rev_17:14. Cf. Dan_2:47; Dan_7:14; also 1Ti_6:15, where a title substantially (not verbally) the same as this is given to God the Father.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he hath on his vesture and on his thigh a name written,.... This name, afterwards expressed, is said to be written on his vesture, in allusion to the custom of persons of note and eminence having their names interwoven in their garments, and which was sometimes done in letters of gold, as Zeuxis had (t); and it is expressive of the conspicuousness of Christ's kingdom, which now will come with observation; his judgments, the administrations of his kingly office, will be manifest, and he will reign before his ancients gloriously: and its being said to be written on his thigh may mean either that it was upon that part of his garment which covered his thigh; or else that it was also on his sword, which he sometimes girt upon his thigh. Mr. Daubuz has given an instance out of Victor Vitensis, of Clementianus, a monk, who had written on his thigh,

""a manichee" disciple of Jesus Christ.''

And this being done in Africa, he supposes it to be a Phoenician custom continued. It may here denote the perpetuity of Christ's name, power, and dominion, which will continue to the latest posterity, Psa 72:17 which spring from the thigh; and it may denote the subjection of his people to him, signified by the putting the hand under the thigh, Gen 24:2. And this name is

King of kings and Lord of lords; which will well suit him now when he shall be openly King over all the earth; See Gill on Rev 17:14.

(t) Plin. Nat. Hist. l. 35. c. 9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

Ver. 16. And on his thigh] Where his sword hangs, Psa 45:3, to show that he will keep what he hath gained ( Vincere scis Hannibal, victoria uti nescis, said one), {a} or "on his thigh," qui filiabitur nomine eius, Psa 72:17, the name of Christ shall endure for ever; it shall be begotten, as one generation is begotten of another; there shall be a succession of Christ’s name; "he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands," Isa 53:10. Confer Gen 46:26. Or, "on his thigh," that is, on his lower parts, his people. Christ "will make the place of his feet glorious," Isa 60:13, that is, the Church in their lowest condition.

Lord of lords] This title the pope usurps; but what said Miconius in a letter to Calvin upon the view of the Church’s enemies? Gaudeo quod Christus Dominus est; alioqui totus desperassem, I am glad that Christ is Lord of lords, for else I should have been utterly out of hope.

{a} Non minor est virtus quam quaerere, parta tueri

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And he hath on his vesture - That is, this name was conspicuously written on his garment - probably his military robe.

And on his thigh - The robe or military cloak may be conceived of as open and flowing, so as to expose the limbs of the rider; and the idea is, that the name was conspicuously written not only on the flowing robe, but on the other parts of his dress, so that it must be conspicuous whether his military cloak were wrapped closely around him, or whether it was open to the breeze. Grotius supposes that this name was on the edge or hilt of the sword which depended from his thigh.

A name written - Or a title descriptive of his character.

King of kings, and Lord of lords - As in Rev 17:5, so here, there is nothing in the original to denote that this should be distinguished, as it is, by capital letters. As a conspicuous title, however, it is not improper. It means that he is, in fact, the sovereign over the kings of the earth, and that all nobles and princes are under his control - a rank that properly belongs to the Son of God. Compare the notes on Eph 1:20-22. See also Rev 19:12 of this chapter. The custom here alluded to of inscribing the name or rank of distinguished individuals on their garments, so that they might be readily recognized, was not uncommon in ancient times. For full proof of this, see Rosenmuller, Morgenland, vol. iii. pp. 232-236. The authorities quoted there are, Thevenot’s Travels, vol. i. p. 149; Gruter, p. 989; Dempster’s Etruria Regalis, t. ii. tab. 93; Montfaucon, Antiq. Expliq. t. iii. tab. 39. Thus Herodotus (vol. ii. p. 196), speaking of the figures of Sesostris in Ionia, says that, “Across his breast, from shoulder to shoulder, there is this inscription in the sacred characters of Egypt, ‘I conquered this country by the force of my arms.’” Compare Cic. Verr. iv. 23; LeMoyne a.d. Jer 23:6; Munter, Diss. a.d. Rev 17:5, as referred to by Prof. Stuart, in loco.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The same name as in Rev 17:14; 1Ti 6:15; See Poole on "Rev 17:14", See Poole on "1Ti 6:15"; denoting the sovereign power and authority which he had. This he always had, but he now comes forth openly to manifest it; therefore this name is said to be

written on his vesture and on his thigh, that all might take notice of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. On his vesture… thigh—On his vesture overspreading his thigh.

King… lords—Great sovereigns, like those of Persia, who had kings and viceroys for their vassals, were accustomed to display this title. But none but He who here wears it is entitled to its universal extent. The arts and forces of war are now in the hands of our Christian civilization. This began to be the fact when Charlemagne subdued the savage Saxons, and brought the peace and unity upon which the modern civilized system has been based. It was the fact when Charles Martel drove back the tide of Mohammedan invasion. Christian preeminence is now slowly, yet with increasing rapidity, spreading Europeanism over Asia, and invading, from all sides, the “dark continent” of Africa. And the Protestant power is through every decade overmastering the forces of the papacy. Who does not know that a higher Christian civilization, either by war or peace, must overspread America within a century or two more? All this because Messiah shepherds the nations with a rod of iron.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he hath on his vesture and on his thigh a name written. What this means is doubtful. The following suggestions have been made:

(1) The name, written at length, is written partly upon the vesture and partly upon the thigh itself, where the garment would (in an equestrian figure) fall away from the thigh (Alford).

(2) The name is written on the vesture, even (kai) on that part of it which covers the thigh (De Wette, Dusterdieck, Hengstenberg).

(3) On the thigh, as the place where the sword usually hangs.

(4) A reference to the custom of engraving the name of the artist upon the thigh of a statue (Cic., "Verr.," 4:43; see Wetstein). KING OF KINGS, AND LORD OF LORDS. As in Rev_17:14 (but inverted), where, as here, it portrays the victorious career of Christ over the "kings of the earth."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And he hath on his vesture and on his thigh - That is, on the part of his vesture which is upon his thigh. A name written - It was usual of old, for great personages in the eastern countries, to have magnificent titles affixed to their garments.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

16. He hath on his vesture and on his thigh. This probably signifies that the name was written on his vesture, even on his thigh. The Greek may be so translated. King of Kings. Of the various titles given to Christ in this passage this is the highest and marks him as supreme. There are four titles given in the passage: (1) in verse 11; (2) verse 12; (3) verse 13, and (4) in verse 16.

The sublime imagery of this passage portrays the spiritual march and conquest of Christ. A purified church, following Christ, holy and true, shall carry the word in triumphant power to the nations. The armies of the saints, all united under Christ, led by him, strengthened by him, hence invincible, are marching to the great final conflict with the hosts of evil.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. ἐπὶ τὸ ἱμ. καί. A æth[734]rom[735] Cass[736] omit.

[734] Aethiopic, Roman edition 1548 A.D.

[735] Aethiopic, Roman edition 1548 A.D.

[736] Cassiodorus.

ἐπὶ τὸν μηρόν. א omits ἐπί.

16. ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρόν. See crit. note. The meaning probably is “on the vesture of His thigh,” i.e. on the border of His cloak. Strangely enough the name of a statue was sometimes put on the thigh; this possibly suggested the image: the vesture is mentioned to shew the name was not on the flesh.

βασιλεὺς βασιλέων καὶ κύριος κυρίων. Cf. Rev 17:14, and θεὸς τῶν θεῶν καὶ κύριος τῶν κυρίων καὶ βασιλωὺς τῶν βασιλέων Dan 4:31 (LXX.). Βασ. βασιλέων is found on Parthian coins.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

On His thigh. Some explain, on the garment where it covers the thigh to which the sword is bound. Compare Psa 45:3. Others, partly on the vesture, partly on the thigh itself, where, in an equestrian figure, the robe drops from the thigh. According to the former explanation kai and is to be taken as explanatory or definitive of the words on His vesture. Others again suppose a sword on the hilt of which the name is inscribed. Expositors refer to the custom of engraving the artist's name on the thigh of a statue. Thus Cicero says : "A most beautiful statue of Apollo, on the thigh of which the name of Myron had been graven in tiny letters of silver" (" Against Verres, "4, 43). Herodotus describes a figure of Sesostris, bearing across the breast from shoulder to shoulder the inscription written in the sacred character of Egypt :" With my own shoulders I conquered this land " (ii., 106). Rawlinson says that Assyrian figures are found with arrow - headed inscriptions engraved across them, and over the drapery as well as the body.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.