1 Kings 22:19

22:19 Micaiah ¹  said, “That being the case, hear the word of the Lord. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left.

Job 1:6

Satan’s Accusation of Job ² 

1:6 Now the day came when ³  the sons of God ⁴  came to present themselves before ⁵  the Lord – and Satan ⁶  also arrived among them.

Daniel 7:10

7:10 A river of fire was streaming forth

and proceeding from his presence.

Many thousands were ministering to him;

Many tens of thousands stood ready to serve him. ⁷ 

The court convened ⁸ 

and the books were opened.

Zechariah 3:4

3:4 The angel ⁹  spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you ¹⁰  in fine clothing.”

Luke 1:10

1:10 Now ¹¹  the whole crowd ¹²  of people were praying outside at the hour of the incense offering. ¹³ 

Revelation 7:11

7:11 And all the angels stood ¹⁴  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ¹⁵  before the throne and worshiped God,

[22:19]  ¹ tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.

[1:6]  ² sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong.

[1:6]  ³ tn The beginning Hebrew expression “and there was – the day” indicates that “there came a day when” or more simply “the day came when.” It emphasizes the particular day. The succeeding clause is then introduced with a preterite with the with vav (ו) consecutive (see E. Dhorme, Job, 5).

[1:6]  ⁴ sn The “sons of God” in the OT is generally taken to refer to angels. They are not actually “sons” of Elohim; the idiom is a poetic way of describing their nature and relationship to God. The phrase indicates their supernatural nature, and their submission to God as the sovereign Lord. It may be classified as a genitive that expresses how individuals belong to a certain class or type, i.e., the supernatural (GKC 418 §128.v). In the pagan literature, especially of Ugarit, “the sons of God” refers to the lesser gods or deities of the pantheon. See H. W. Robinson, “The Council of Yahweh,” JTS 45 (1943): 151-57; G. Cooke, “The Sons of (the) God(s),” ZAW 76 (1964): 22-47; M. Tsevat, “God and the Gods in the Assembly,” HUCA 40-41 (1969/70): 123-37.

[1:6]  ⁵ tn The preposition עַל (’al) in this construction after a verb of standing or going means “before” (GKC 383 §119.cc).

[1:6]  ⁶ sn The word means “adversary” or with the article “the adversary” – here the superhuman adversary or Satan. The word with the article means that the meaning of the word should receive prominence. A denominative verb meaning “to act as adversary” occurs. Satan is the great accuser of the saints (see Zech 3 where “Satan was standing there to ‘satanize’ Joshua the priest”; and see Rev 12 which identifies him with the Serpent in Genesis). He came among the angels at this time because he is one of them and has access among them. Even though fallen, Satan has yet to be cast down completely (see Rev 12).

[7:10]  ⁷ tn Aram “were standing before him.”

[7:10]  ⁸ tn Aram “judgment sat.”

[3:4]  ⁹ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ¹⁰ tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”

[1:10]  ¹¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ¹² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ¹³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[7:11]  ¹⁴ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ¹⁵ tn Grk “they fell down on their faces.” 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.”