Rev 19:13 | RWP | e4.org | 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 , 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 , ) is sprinkled or dipped as the case may be, not his own blood on Calvary ( ; ; ; ), 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 , 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 . In , it is merely ο Λογος (the Word), in 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 ( ; , etc.; ; , etc.). Jesus is himself the final and perfect revelation of God to men ( .).

‏ Revelation of John 19:13

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.).