Wahyu 14:14-16

14:14 Then ¹  I looked, and a white cloud appeared, ²  and seated on the cloud was one like a son of man! ³  He had ⁴  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ⁵  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁶  your sickle and start to reap, ⁷  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ⁸  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

Mazmur 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ⁹ 

Yesaya 19:1

The Lord Will Judge Egypt

19:1 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. ¹⁰ 

Daniel 7:13

7:13 I was watching in the night visions,

“And with ¹¹  the clouds of the sky ¹² 

one like a son of man ¹³  was approaching.

He went up to the Ancient of Days

and was escorted ¹⁴  before him.

Nahum 1:3

1:3 The Lord is slow to anger ¹⁵  but great in power; ¹⁶ 

the Lord will certainly not ¹⁷  allow the wicked ¹⁸  to go unpunished.

The Divine Warrior Destroys His Enemies but Protects His People

He marches out ¹⁹  in the whirlwind and the raging storm;

dark storm clouds billow like dust ²⁰  under his feet. ²¹ 

Matius 24:30

24:30 Then ²²  the sign of the Son of Man will appear in heaven, ²³  and ²⁴  all the tribes of the earth will mourn. They ²⁵  will see the Son of Man arriving on the clouds of heaven ²⁶  with power and great glory.

Matius 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ²⁷  of the Power ²⁸  and coming on the clouds of heaven.” ²⁹ 

Markus 13:26

13:26 Then everyone ³⁰  will see the Son of Man arriving in the clouds ³¹  with great power and glory.

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ³²  of the Power ³³  and coming with the clouds of heaven.” ³⁴ 

Lukas 21:27

21:27 Then ³⁵  they will see the Son of Man arriving in a cloud ³⁶  with power and great glory.

Kisah Para Rasul 1:9-11

1:9 After ³⁷  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ³⁸  they were still staring into the sky while he was going, suddenly ³⁹  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ⁴⁰  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁴¹  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴²  the former ⁴³  account, ⁴⁴  Theophilus, ⁴⁵  about all that Jesus began to do and teach

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁴⁶  to anyone in this name.”

[14:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ² tn Grk “and behold, a white cloud.”

[14:14]  ³ 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]  ⁴ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ⁶ tn Grk “Send out.”

[14:15]  ⁷ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[97:2]  ⁹ sn The Lord’s throne symbolizes his kingship.

[19:1]  ¹⁰ tn Heb “and the heart of Egypt melts within it.”

[7:13]  ¹¹ 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]  ¹² tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹³ 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]  ¹⁴ tn Aram “they brought him near.”

[1:3]  ¹⁵ tn Heb “long of anger,” i.e., “slow to anger” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Pss 86:15; 103:8; 145:8; Prov 14:29; 15:18; 16:32; Neh 9:17) or restraining anger (Jer 15:15; Prov 25:15). Cf. NCV “The Lord does not become angry quickly.”

[1:3]  ¹⁶ tc The BHS editors suggest emending MT “power” (כֹּחַ, koakh) to “mercy” (חֶסֶד, khesed) as in Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17. However, this is unnecessary, it has no textual support, and it misses the rhetorical point intended by Nahum’s modification of the traditional expression.

[1:3]  sn This is an allusion to the well-known statement, “The Lord is slow to anger but great in mercy” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17). Nahum subtly modifies this by substituting “great in mercy” with “great in power.” God’s patience at the time of Jonah (Jonah 4:2) one century earlier (ca. 750 b.c.), had run out. Nineveh had exhausted the “great mercy” of God and now would experience the “great power” of God.

[1:3]  ¹⁷ tn Or “he will certainly not acquit [the wicked]”; KJV “and will not at all acquit the wicked.” The root נָקַה (naqah, “to acquit”) is repeated for emphasis. The phrase “he will certainly not allow the wicked to go unpunished” (וְנַקֵּה לֹא יְנַקֶּה, vÿnaqqeh lo’ yÿnaqqeh) is an emphatic construction (see GKC 215 §75.hh; IBHS 584-88 §35.3.1).

[1:3]  ¹⁸ tn The words “the wicked” are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance “the guilty” is most appropriate; in nonlegal contexts the nuance “the wicked” is used.

[1:3]  ¹⁹ tn Heb “His way is in the whirlwind” (so NIV). The noun דַּרְכּוֹ (darko, “his way”) is nuanced here in a verbal sense. The noun דֶּרֶךְ (derekh) often denotes a “journey” (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb דָּרַךְ (darakh) often means “to tread a path” (Job 22:15) and “to march out” (Judg 5:21). The Lord is portrayed as the Divine Warrior marching out to battle (Exod 15:1-12; Deut 33:2; Judg 5:4-5; Pss 18:7-15; 68:4-10, 32-35; 77:16-19; Mic 1:3-4; Hab 3:3-15).

[1:3]  ²⁰ tn Heb “clouds are dust.”

[1:3]  ²¹ tn Heb “of his feet.”

[24:30]  ²² tn Here καί (kai) has not been translated.

[24:30]  ²³ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ²⁴ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ²⁵ tn Here καί (kai) has not been translated.

[24:30]  ²⁶ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[26:64]  ²⁷ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ²⁸ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ²⁹ sn An allusion to Dan 7:13 (see also Matt 24:30).

[13:26]  ³⁰ tn Grk “they.”

[13:26]  ³¹ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[14:62]  ³² sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ³³ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ³⁴ sn An allusion to Dan 7:13.

[21:27]  ³⁵ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ³⁶ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[1:9]  ³⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ³⁸ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ³⁹ tn Grk “behold.”

[1:11]  ⁴⁰ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ⁴¹ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:1]  ⁴² tn Or “produced,” Grk “made.”

[1:1]  ⁴³ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁴⁴ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴⁵ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[4:17]  ⁴⁶ tn Or “speak no longer.”