Wahyu 19:11-15
Konteks19:11 Then 1 I saw heaven opened and here came 2 a white horse! The 3 one riding it was called “Faithful” and “True,” and with justice 4 he judges and goes to war. 19:12 His eyes are like a fiery 5 flame and there are many diadem crowns 6 on his head. He has 7 a name written 8 that no one knows except himself. 19:13 He is dressed in clothing dipped 9 in blood, and he is called 10 the Word of God. 19:14 The 11 armies that are in heaven, dressed in white, clean, fine linen, 12 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 13 He 14 will rule 15 them with an iron rod, 16 and he stomps the winepress 17 of the furious 18 wrath of God, the All-Powerful. 19
Wahyu 20:11-15
Konteks20:11 Then 20 I saw a large 21 white throne and the one who was seated on it; the earth and the heaven 22 fled 23 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 24 books were opened, and another book was opened – the book of life. 25 So 26 the dead were judged by what was written in the books, according to their deeds. 27 20:13 The 28 sea gave up the dead that were in it, and Death 29 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 30 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 31 anyone’s name 32 was not found written in the book of life, that person 33 was thrown into the lake of fire.
[19:11] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 2 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 3 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] 4 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] 5 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 6 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] 7 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] 8 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] 9 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
[19:13] tn Or perhaps “soaked.”
[19:13] 10 tn Grk “the name of him is called.”
[19:14] 11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 12 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] 13 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 15 tn Grk “will shepherd.”
[19:15] 16 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] 17 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] 18 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] 19 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] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 21 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 22 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] 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).
[20:12] 24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 25 tn Grk “another book was opened, which is of life.”
[20:12] 26 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 27 tn Grk “from the things written in the books according to their works.”
[20:13] 28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 29 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 32 tn The word “name” is not in the Greek text, but is implied.
[20:15] 33 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
