Daniel 4:13

4:13 While I was watching in my mind’s visions ¹  on my bed,

a holy sentinel ²  came down from heaven.

Daniel 7:16

7:16 I approached one of those standing nearby and asked him about the meaning ³  of all this. So he spoke with me and revealed ⁴  to me the interpretation of the vision: ⁵ 

Daniel 12:5-6

12:5 I, Daniel, watched as two others stood there, one on each side of the river. ⁶  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?”

Deuteronomy 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ⁷  to Israel ⁸  from Seir.

He appeared in splendor ⁹  from Mount Paran,

and came forth with ten thousand holy ones. ¹⁰ 

With his right hand he gave a fiery law ¹¹  to them.

Zechariah 1:9-12

The Interpretation of the First Vision

1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger ¹²  who replied to me said, “I will show you what these are.” 1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about ¹³  on the earth.” 1:11 The riders then agreed with the angel of the Lord, ¹⁴  who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.” 1:12 The angel of the Lord then asked, “Lord who rules over all, ¹⁵  how long before you have compassion on Jerusalem ¹⁶  and the other cities of Judah which you have been so angry with for these seventy years?” ¹⁷ 

Zechariah 1:19

1:19 So I asked the angelic messenger ¹⁸  who spoke with me, “What are these?” He replied, “These are the horns ¹⁹  that have scattered Judah, Israel, and Jerusalem.” ²⁰ 

Zechariah 2:3-4

2:3 At this point the angelic messenger ²¹  who spoke to me went out, and another messenger came to meet him 2:4 and said to him, “Hurry, speak to this young man ²²  as follows: ‘Jerusalem will no longer be enclosed by walls ²³  because of the multitude of people and animals there.

Zechariah 14:5

14:5 Then you will escape ²⁴  through my mountain valley, for the mountains will extend to Azal. ²⁵  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ²⁶  of Judah. Then the Lord my God will come with all his holy ones with him.

Zechariah 14:1

The Sovereignty of the Lord

14:1 A day of the Lord ²⁷  is about to come when your possessions ²⁸  will be divided as plunder in your midst.

Zechariah 3:1

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ²⁹  standing before the angel of the Lord, with Satan ³⁰  standing at his right hand to accuse him.

Zechariah 3:1

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ³¹  standing before the angel of the Lord, with Satan ³²  standing at his right hand to accuse him.

Zechariah 1:12

1:12 The angel of the Lord then asked, “Lord who rules over all, ³³  how long before you have compassion on Jerusalem ³⁴  and the other cities of Judah which you have been so angry with for these seventy years?” ³⁵ 

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ³⁶  even prophesied of them, ³⁷  saying, “Look! The Lord is coming ³⁸  with thousands and thousands ³⁹  of his holy ones,

[4:13]  ¹ tn Aram “the visions of my head.”

[4:13]  ² tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).

[7:16]  ³ tn Aram “what is certain.”

[7:16]  ⁴ tn Aram “and made known.”

[7:16]  ⁵ tn Aram “matter,” but the matter at hand is of course the vision.

[12:5]  ⁶ tn Heb “one to this edge of the river and one to that edge of the river.”

[33:2]  ⁷ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ⁸ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  ⁹ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ¹⁰ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ¹¹ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[1:9]  ¹² tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).

[1:10]  ¹³ sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”

[1:11]  ¹⁴ sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20-21; Josh 5:13-15; Judg 6:11-24; 13:2-20).

[1:12]  ¹⁵ sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.

[1:12]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹⁷ sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c., exactly seventy years after its destruction in 586.

[1:19]  ¹⁸ tn See the note on the expression “angelic messenger” in v. 9.

[1:19]  ¹⁹ sn An animal’s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.

[1:19]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:3]  ²¹ tn See the note on the expression “angelic messenger” in 1:9.

[2:4]  ²² sn That is, to Zechariah.

[2:4]  ²³ tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, pÿrazot)”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the Lord will be an invisible but strong wall (v. 5).

[14:5]  ²⁴ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ²⁵ sn Azal is a place otherwise unknown.

[14:5]  ²⁶ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[14:1]  ²⁷ sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15; Joel 1:15–2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16–27:6; 33:13-24; 59:1–60:22; 65:13-25; Jer 30:7-11; 32:36-44; Ezek 20:33-44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31-46; Rev 19:11-16.

[14:1]  ²⁸ tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”

[3:1]  ²⁹ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ³⁰ tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[3:1]  ³¹ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ³² tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[1:12]  ³³ sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.

[1:12]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³⁵ sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c., exactly seventy years after its destruction in 586.

[1:14]  ³⁶ tn Grk “the seventh from Adam.”

[1:14]  ³⁷ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³⁸ tn Grk “has come,” a proleptic aorist.

[1:14]  ³⁹ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.