Daniel 12:6-7

12:6 One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?” 12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ¹  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ²  the holy people has been exhausted, all these things will be finished.”

Joshua 5:13

Israel Conquers Jericho

5:13 When Joshua was near ³  Jericho, ⁴  he looked up and saw a man standing in front of him holding a drawn sword. ⁵  Joshua approached him and asked him, “Are you on our side or allied with our enemies?” ⁶ 

Zechariah 1:8

The Content of the First Vision

1:8 I was attentive that night and saw a man seated ⁷  on a red horse that stood among some myrtle trees ⁸  in the ravine. Behind him were red, sorrel, ⁹  and white horses.

Revelation 1:13-15

1:13 and in the midst of the lampstands was one like a son of man. ¹⁰  He was dressed in a robe extending down to his feet and he wore a wide golden belt ¹¹  around his chest. 1:14 His ¹²  head and hair were as white as wool, even as white as snow, ¹³  and his eyes were like a fiery ¹⁴  flame. 1:15 His feet were like polished bronze ¹⁵  refined ¹⁶  in a furnace, and his voice was like the roar ¹⁷  of many waters.

[12:7]  ¹ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ² tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).

[5:13]  ³ tn Heb “in.”

[5:13]  ⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[5:13]  ⁵ tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).

[5:13]  ⁶ tn Heb “Are you for us or for our enemies?”

[1:8]  ⁷ tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”

[1:8]  ⁸ tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.

[1:8]  ⁹ sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.

[1:13]  ¹⁰ 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).

[1:13]  ¹¹ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[1:14]  ¹² tn Here δέ (de) has not been translated.

[1:14]  ¹³ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

[1:14]  ¹⁴ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

[1:15]  ¹⁵ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

[1:15]  ¹⁶ tn Or “that has been heated in a furnace until it glows.”

[1:15]  ¹⁷ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.