Deuteronomy 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ¹  to Israel ²  from Seir.

He appeared in splendor ³  from Mount Paran,

and came forth with ten thousand holy ones. ⁴ 

With his right hand he gave a fiery law ⁵  to them.

Zechariah 14:5

14:5 Then you will escape ⁶  through my mountain valley, for the mountains will extend to Azal. ⁷  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ⁸  of Judah. Then the Lord my God will come with all his holy ones with him.

Zechariah 14:2

14:2 For I will gather all the nations against Jerusalem ⁹  to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. ¹⁰ 

Zechariah 1:10

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 ¹¹  on the earth.”

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹²  even prophesied of them, ¹³  saying, “Look! The Lord is coming ¹⁴  with thousands and thousands ¹⁵  of his holy ones,

[33:2]  ¹ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ² 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]  ³ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ⁴ 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]  ⁵ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[14:5]  ⁶ 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]  ⁷ sn Azal is a place otherwise unknown.

[14:5]  ⁸ 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.

[14:2]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ¹⁰ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[1:10]  ¹¹ 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.”

[1:14]  ¹² tn Grk “the seventh from Adam.”

[1:14]  ¹³ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

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

[1:14]  ¹⁵ 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.