Rev 19:11-16 | RWP | e4.org | The heaven opened ( τον ουρανον ηνεωιγμενον ). Perfect passive participle (triple reduplication) of ανοιγω . Accusative case after ειδον . So Ezekiel ( ) begins his prophecy. See also the baptism of Jesus ( ; , but σχιζομενους in ). Jesus predicted the opened heavens to Nathanael ( ). In a door is opened in heaven, the sanctuary is opened ( ; ), angels come out of heaven ( ; ; ), and sounds come from heaven ( ). Behold, a white horse ( ιδου ιππος λευκος ). Nominative case because of ιδου , not ειδον . Cf. for ιππος λευκος . The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by "Faithful and True" ( πιστος κα αληθινος ), epithets already applied to Christ ( ; , ). Cf. also . In righteousness he doth judge and make war ( εν δικαιοσυνη κρινε κα πολεμε ). See . The Messiah is both Judge and Warrior, but he does both in righteousness ( ; , ; ). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

‏ Revelation of John 19:11-16

The heaven opened ( τον ουρανον ηνεωιγμενον ). Perfect passive participle (triple reduplication) of ανοιγω. Accusative case after ειδον. So Ezekiel (1:1) begins his prophecy. See also the baptism of Jesus (Mt 3:16; Lu 3:21, but σχιζομενους in Mr 1:10). Jesus predicted the opened heavens to Nathanael (Joh 1:51). In Re 4:1 a door is opened in heaven, the sanctuary is opened (11:19; 15:5), angels come out of heaven (10:1; 14:17; 18:1), and sounds come from heaven (19:1).

Behold, a white horse ( ιδου ιππος λευκος ). Nominative case because of ιδου, not ειδον. Cf. 6:2 for ιππος λευκος. The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by "Faithful and True" ( πιστος κα αληθινος ), epithets already applied to Christ (1:5; 3:7, 14). Cf. also 22:6.

In righteousness he doth judge and make war ( εν δικαιοσυνη κρινε κα πολεμε ). See Isa 11:3ff. The Messiah is both Judge and Warrior, but he does both in righteousness (15:3; 16:5, 7; 19:2). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

A flame of fire ( φλοξ πυρος ). As in the opening vision of Christ in 1:14 (2:18).

Many diadems ( διαδηματα πολλα ). A new feature, but the dragon has a diadem on each of his seven heads (12:3) and the first beast one upon each of his ten horns (13:1). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16).

And he hath ( κα εχων ). Nominative active present participle of εχω either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου (his) is genitive.

A name written ( ονομα γεγραμμενον ). Perfect passive participle of γραφω as in 2:17 (cf. 3:12).

But he himself ( ε μη αυτος ). "Except himself" (common ellipsis of the verb after ε μη, "if not"). See 2:17; 3:12 for the new name there described. See 14:1 for the name of Christ on the forehead of the 144,000, and 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Mt 11:27.

Arrayed ( περιβεβλημενος ). Perfect passive participle of περιβαλλω, to clothe, often in this book.

In a garment ( ιματιον ). Accusative case after the passive participle περιβεβλημενος.

Sprinkled ( ρεραντισμενον ). Perfect passive participle of ραντιζω, in the predicate accusative case agreeing with ιματιον. A Q here read βεβαμμενον (perfect passive participle of βαπτω, to dip). Probably ρεραντισμενον (sprinkled) is correct, because the picture comes from Isa 63:3, where Aquila and Symmachus use ραντιζω. The use of βεβαμμενον (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ's enemies with which his raiment ( ιματιον, perhaps a χλαμυς Mt 27:28, 31) is sprinkled or dipped as the case may be, not his own blood on Calvary (1:5; 5:9; 7:14; 12:11), but proleptically and prophetically the blood of Christ's enemies. Hαιματ can be either locative case with βεβαμμενον (dipped in blood) or instrumental with ρεραντισμενον (sprinkled with blood).

The Word of God ( ο Λογος του θεου ). Some scholars hold this addition inconsistent with verse 12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Heb 4:12. In Joh 1:1, 14 it is merely ο Λογος (the Word), in 1Jo 1:1 ο Λογος της ζωης (the Word of Life), while here it is ο Λογος του θεου (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Lu 5:1; 8:11, etc.; 1Co 14:36; 2Co 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Heb 1:1f.).

The armies which are in heaven ( τα στρατευματα τα εν τω ουρανω ). See 12:7 for Michael and angels warring with the dragon, and also Mt 26:53 for the angels at Christ's call, not to say Heb 1:6f.,14; Mt 13:41; Re 5:11f.

Followed ( ηκολουθε ). Imperfect active and singular ( στρατευματα, neuter plural) of ακολουθεω, graphic picture of the celestial Warrior with his angelic hosts "upon white horses" ( εφ' ιπποις λευκοις ) like the Leader and, like him "clothed in fine linen white and pure" ( ενδεδυμενο βυσσινον λευκον καθαρον ) like the Leader again (19:8). Note ενδεδυμενο here as in 1:13; 15:6.

A sharp sword ( ρομφαια οξεια ). As in 1:16; 2:12, 15.

That he should smite ( ινα παταξη ). Purpose clause with ινα and the first aorist active subjunctive of πατασσω, old verb already in 11:6 and like Isa 11:4, a figure here for forensic and judicial condemnation.

And he shall rule them ( κα αυτος ποιμανε ). Emphatic use of αυτος twice (he himself). Future active of ποιμαινω, to shepherd as in 2:27; 12:5 "with a rod of iron" ( εν ραβδω σιδηρα ) as there. See 1Pe 2:25; Heb 13:20 for Christ as Shepherd.

And he treadeth ( κα αυτος πατε ). Change to present tense of πατεω, to tread (here transitive), with solemn repetition of κα αυτος.

The winepress of the fierceness of the wrath of Almighty God ( την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος ). Literally, "the winepress of the wine of the wrath of the anger of God the Almighty" (four genitives dependent on one another and on ληνον ). These images are here combined from 14:8, 10, 19f.; 16:19. The fact is already in 19:13 after Isa 63:1ff.

And on his thigh ( κα επ τον μηρον αυτου ). "Even upon his thigh." Old word, here alone in N.T.

King of kings, and Lord of lords ( Βασιλευς βασιλεων κα Κυριος κυριων ). The title already given to the Lamb in 17:14, but in reverse order. See the same idea in 1Ti 6:15.