Discovery BoxZechariah 3:1
Context3:1 Next I saw Joshua the high priest 1 standing before the angel of the Lord, with Satan 2 standing at his right hand to accuse him.
Zechariah 3:7
Context3:7 “The Lord who rules over all says, ‘If you live 3 and work according to my requirements, you will be able to preside over my temple 4 and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.
Zechariah 3:1
Context3:1 Next I saw Joshua the high priest 5 standing before the angel of the Lord, with Satan 6 standing at his right hand to accuse him.
Zechariah 1:19
Context1:19 So I asked the angelic messenger 7 who spoke with me, “What are these?” He replied, “These are the horns 8 that have scattered Judah, Israel, and Jerusalem.” 9
Isaiah 6:2-3
Context6:2 Seraphs 10 stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, 11 and they used the remaining two to fly. 6:3 They called out to one another, “Holy, holy, holy 12 is the Lord who commands armies! 13 His majestic splendor fills the entire earth!”
Luke 1:19
Context1:19 The 14 angel answered him, “I am Gabriel, who stands 15 in the presence of God, and I was sent to speak to you and to bring 16 you this good news.
Revelation 5:11
Context5:11 Then 17 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 18 number was ten thousand times ten thousand 19 – thousands times thousands –
[3:1] 1 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
[3:1] 2 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.
[3:7] 3 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the
[3:7] 4 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.
[3:1] 5 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
[3:1] 6 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.
[1:19] 7 tn See the note on the expression “angelic messenger” in v. 9.
[1:19] 8 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] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:2] 10 tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.
[6:2] 11 sn Some understand “feet” here as a euphemistic reference to the genitals.
[6:3] 12 tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)
[6:3] 13 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
[1:19] 14 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 15 tn Grk “the one who is standing before God.”
[1:19] 16 tn Grk “to announce these things of good news to you.”
[5:11] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 18 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:11] 19 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
