1 Petrus 1:3-5
Konteks1:3 Blessed be 1 the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 1:4 that is, 2 into 3 an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.
Wahyu 19:1-21
Konteks19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 4
For he has judged 5 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 6 poured out by her own hands!” 7
19:3 Then 8 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 9 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 10 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 11 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 12 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 13
“Hallelujah!
For the Lord our God, 14 the All-Powerful, 15 reigns!
19:7 Let us rejoice 16 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 17 (for the fine linen is the righteous deeds of the saints). 18
19:9 Then 19 the angel 20 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 21 I threw myself down 22 at his feet to worship him, but 23 he said, “Do not do this! 24 I am only 25 a fellow servant 26 with you and your brothers 27 who hold to the testimony about 28 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 29 I saw heaven opened and here came 30 a white horse! The 31 one riding it was called “Faithful” and “True,” and with justice 32 he judges and goes to war. 19:12 His eyes are like a fiery 33 flame and there are many diadem crowns 34 on his head. He has 35 a name written 36 that no one knows except himself. 19:13 He is dressed in clothing dipped 37 in blood, and he is called 38 the Word of God. 19:14 The 39 armies that are in heaven, dressed in white, clean, fine linen, 40 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 41 He 42 will rule 43 them with an iron rod, 44 and he stomps the winepress 45 of the furious 46 wrath of God, the All-Powerful. 47 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 48 I saw one angel standing in 49 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 50
“Come, gather around for the great banquet 51 of God,
19:18 to eat 52 your fill 53 of the flesh of kings,
the flesh of generals, 54
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 55
and small and great!”
19:19 Then 56 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 57 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 58 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 59 19:21 The 60 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 61 themselves with their flesh.
[1:3] 1 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.
[1:4] 2 tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.
[1:4] 3 tn Grk “into,” continuing the description of v. 3 without an “and.”
[19:2] 4 tn Compare the similar phrase in Rev 16:7.
[19:2] 5 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] 6 tn See the note on the word “servants” in 1:1.
[19:2] 7 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 9 tn Or “her smoke ascends forever and ever.”
[19:4] 10 tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[19:5] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 13 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 14 tc Several
[19:6] 15 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 16 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 17 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.”
[19:8] 18 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 20 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 21 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 22 tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[19:10] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 24 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[19:10] 25 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.
[19:10] 26 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 27 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[19:10] 28 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
[19:11] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 30 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 31 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] 32 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] 33 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 34 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] 35 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] 36 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] 37 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] 38 tn Grk “the name of him is called.”
[19:14] 39 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 40 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] 41 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 43 tn Grk “will shepherd.”
[19:15] 44 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] 45 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] 46 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] 47 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.”
[19:17] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 49 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 50 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
[19:17] 51 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 52 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 53 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 54 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[19:18] 55 tn See the note on the word “servants” in 1:1.
[19:19] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 57 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 58 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[19:20] 59 tn Traditionally, “brimstone.”
[19:21] 60 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 61 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
untuk membuka halaman teks alkitab dalam format PDF. [