Wahyu 1:7
Konteks1:7 (Look! He is returning with the clouds, 1
and every eye will see him,
even 2 those who pierced him, 3
and all the tribes 4 on the earth will mourn because 5 of him.
This will certainly come to pass! 6 Amen.) 7
Keluaran 16:10
Konteks16:10 As Aaron spoke 8 to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord 9 appeared 10 in the cloud,
Imamat 16:2
Konteks16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy 11 in front of the atonement plate 12 that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.
Mazmur 97:2
Konteks97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 13
Mazmur 104:3
Konteks104:3 and lays the beams of the upper rooms of his palace on the rain clouds. 14
He makes the clouds his chariot,
and travels along on the wings of the wind. 15
Yesaya 19:1
Konteks19:1 Here is a message about Egypt:
Look, the Lord rides on a swift-moving cloud
and approaches Egypt.
The idols of Egypt tremble before him;
the Egyptians lose their courage. 16
Ratapan 3:44
Konteks3:44 You shrouded yourself with a cloud
so that no prayer can get through.
Daniel 7:13
Konteks7:13 I was watching in the night visions,
“And with 17 the clouds of the sky 18
one like a son of man 19 was approaching.
He went up to the Ancient of Days
and was escorted 20 before him.
Lukas 21:27
Konteks21:27 Then 21 they will see the Son of Man arriving in a cloud 22 with power and great glory.
[1:7] 1 sn An allusion to Dan 7:13.
[1:7] 2 tn Here καί (kai) was translated as ascensive.
[1:7] 3 sn An allusion to Zech 12:10.
[1:7] 4 tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).
[1:7] 5 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
[1:7] 6 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.
[1:7] 7 sn These lines are placed in parentheses because they form an aside to the main argument.
[16:10] 8 tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”
[16:10] 9 sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.
[16:10] 10 tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”
[16:2] 11 tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).
[16:2] 12 tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the
[97:2] 13 sn The Lord’s throne symbolizes his kingship.
[104:3] 14 tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45.
[104:3] 15 sn Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
[19:1] 16 tn Heb “and the heart of Egypt melts within it.”
[7:13] 17 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
[7:13] 18 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 19 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
[7:13] 20 tn Aram “they brought him near.”
[21:27] 21 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 22 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
