Wahyu 19:6-16
Konteks19:6 Then 1 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: 2
“Hallelujah!
For the Lord our God, 3 the All-Powerful, 4 reigns!
19:7 Let us rejoice 5 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” 6 (for the fine linen is the righteous deeds of the saints). 7
19:9 Then 8 the angel 9 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 10 I threw myself down 11 at his feet to worship him, but 12 he said, “Do not do this! 13 I am only 14 a fellow servant 15 with you and your brothers 16 who hold to the testimony about 17 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 18 I saw heaven opened and here came 19 a white horse! The 20 one riding it was called “Faithful” and “True,” and with justice 21 he judges and goes to war. 19:12 His eyes are like a fiery 22 flame and there are many diadem crowns 23 on his head. He has 24 a name written 25 that no one knows except himself. 19:13 He is dressed in clothing dipped 26 in blood, and he is called 27 the Word of God. 19:14 The 28 armies that are in heaven, dressed in white, clean, fine linen, 29 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 30 He 31 will rule 32 them with an iron rod, 33 and he stomps the winepress 34 of the furious 35 wrath of God, the All-Powerful. 36 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
Wahyu 20:5-6
Konteks20:5 (The rest of the dead did not come to life until the thousand years were finished.) 37 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 38 in the first resurrection. The second death has no power over them, 39 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
Wahyu 22:5
Konteks22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
[19:6] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 2 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] 3 tc Several
[19:6] 4 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] 5 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 6 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] 7 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 9 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 10 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 11 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] 12 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 13 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] 14 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] 15 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 16 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] 17 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] 18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 19 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 20 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] 21 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] 22 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 23 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] 24 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] 25 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] 26 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] 27 tn Grk “the name of him is called.”
[19:14] 28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 29 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] 30 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 32 tn Grk “will shepherd.”
[19:15] 33 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] 34 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] 35 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] 36 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.”
[20:5] 37 sn This statement appears to be a parenthetical comment by the author.
[20:6] 38 tn Grk “who has a share.”
[20:6] 39 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
