Wahyu 1:13
Konteks1:13 and in the midst of the lampstands was one like a son of man. 1 He was dressed in a robe extending down to his feet and he wore a wide golden belt 2 around his chest.
Wahyu 12:5
Konteks12:5 So 3 the woman gave birth to a son, a male child, 4 who is going to rule 5 over all the nations 6 with an iron rod. 7 Her 8 child was suddenly caught up to God and to his throne,
Wahyu 14:14
Konteks14:14 Then 9 I looked, and a white cloud appeared, 10 and seated on the cloud was one like a son of man! 11 He had 12 a golden crown on his head and a sharp sickle in his hand.
[1:13] 1 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
[1:13] 2 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
[12:5] 3 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 4 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
[12:5] 6 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 7 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[12:5] sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
[12:5] 8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:14] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 10 tn Grk “and behold, a white cloud.”
[14:14] 11 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
[14:14] 12 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.