Discovery BoxPsalms 89:7
Context89:7 a God who is honored 1 in the great angelic assembly, 2
and more awesome than 3 all who surround him?
Deuteronomy 33:2
Context33:2 He said:
The Lord came from Sinai
and revealed himself 4 to Israel 5 from Seir.
He appeared in splendor 6 from Mount Paran,
and came forth with ten thousand holy ones. 7
With his right hand he gave a fiery law 8 to them.
Daniel 7:10
Context7:10 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. 9
The court convened 10
and the books were opened.
Daniel 7:2
Context7:2 Daniel explained: 11 “I was watching in my vision during the night as 12 the four winds of the sky 13 were stirring up the great sea. 14
Daniel 1:7
Context1:7 But the overseer of the court officials renamed them. He gave 15 Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. 16
Hebrews 12:22-23
Context12:22 But you have come to Mount Zion, the city 17 of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,
Jude 1:14-15
Context1:14 Now Enoch, the seventh in descent beginning with Adam, 18 even prophesied of them, 19 saying, “Look! The Lord is coming 20 with thousands and thousands 21 of his holy ones, 1:15 to execute judgment on 22 all, and to convict every person 23 of all their thoroughly ungodly deeds 24 that they have committed, 25 and of all the harsh words that ungodly sinners have spoken against him.” 26
Revelation 19:1-6
Context19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 27
For he has judged 28 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 29 poured out by her own hands!” 30
19:3 Then 31 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 32 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 33 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 34 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 35 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 36
“Hallelujah!
[89:7] 2 tn Heb “in the great assembly of the holy ones.”
[89:7] 3 tn Or perhaps “feared by.”
[33:2] 4 tn Or “rose like the sun” (NCV, TEV).
[33:2] 5 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] 6 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
[33:2] 7 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] 8 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
[7:10] 9 tn Aram “were standing before him.”
[7:10] 10 tn Aram “judgment sat.”
[7:2] 11 tn Aram “answered and said.”
[7:2] 12 tn Aram “and behold.”
[7:2] 13 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 14 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[1:7] 15 tc The LXX and Vulgate lack the verb here.
[1:7] 16 sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage.
[12:22] 17 tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”
[1:14] 18 tn Grk “the seventh from Adam.”
[1:14] 19 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 20 tn Grk “has come,” a proleptic aorist.
[1:14] 21 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.
[1:15] 22 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
[1:15] 24 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
[1:15] 25 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
[1:15] 26 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
[19:2] 27 tn Compare the similar phrase in Rev 16:7.
[19:2] 28 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 29 tn See the note on the word “servants” in 1:1.
[19:2] 30 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 32 tn Or “her smoke ascends forever and ever.”
[19:4] 33 tn Grk “creatures fell down.” 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.”
[19:5] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 36 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 37 tc Several
[19:6] 38 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
