Isaiah 6:6

6:6 But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs.

Psalms 18:10

18:10 He mounted ¹  a winged angel ²  and flew;

he glided ³  on the wings of the wind. ⁴ 

Psalms 103:20

103:20 Praise the Lord, you angels of his,

you powerful warriors who carry out his decrees

and obey his orders! ⁵ 

Ezekiel 10:16

10:16 When the cherubim moved, the wheels moved beside them; when the cherubim spread ⁶  their wings to rise from the ground, the wheels did not move from their side.

Daniel 9:21

9:21 yes, while I was still praying, ⁷  the man Gabriel, whom I had seen previously ⁸  in a vision, was approaching me in my state of extreme weariness, ⁹  around the time of the evening offering.

Revelation 8:13

8:13 Then ¹⁰  I looked, and I heard an ¹¹  eagle ¹²  flying directly overhead, ¹³  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ¹⁴ 

Revelation 14:6

Three Angels and Three Messages

14:6 Then ¹⁵  I saw another ¹⁶  angel flying directly overhead, ¹⁷  and he had ¹⁸  an eternal gospel to proclaim ¹⁹  to those who live ²⁰  on the earth – to every nation, tribe, ²¹  language, and people.

[18:10]  ¹ tn Or “rode upon.”

[18:10]  ² tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.

[18:10]  ³ tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.

[18:10]  ⁴ sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[103:20]  ⁵ tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”

[10:16]  ⁶ tn Heb “lifted.”

[9:21]  ⁷ tn Heb “speaking in prayer.”

[9:21]  ⁸ tn Heb “in the beginning.”

[9:21]  ⁹ tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

[8:13]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ¹¹ tn Grk “one eagle.”

[8:13]  ¹² tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ¹³ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ¹⁴ tn Grk “about to sound their trumpets,” but this is redundant in English.

[14:6]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ¹⁶ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ¹⁷ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ¹⁸ tn Grk “having.”

[14:6]  ¹⁹ tn Or “an eternal gospel to announce as good news.”

[14:6]  ²⁰ tn Grk “to those seated on the earth.”

[14:6]  ²¹ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.