2 Tawarikh 18:18-22
Konteks18:18 Micaiah 1 said, “That being the case, hear the word of the Lord: I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 18:19 The Lord said, ‘Who will deceive King Ahab of Israel, so he will attack Ramoth Gilead and die there?’ One said this and another that. 18:20 Then a spirit 2 stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 18:21 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord 3 said, ‘Deceive and overpower him. 4 Go out and do as you have proposed.’ 18:22 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.”
Yesaya 6:1-3
Konteks6:1 In the year of King Uzziah’s death, 5 I saw the sovereign master 6 seated on a high, elevated throne. The hem of his robe filled the temple. 6:2 Seraphs 7 stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, 8 and they used the remaining two to fly. 6:3 They called out to one another, “Holy, holy, holy 9 is the Lord who commands armies! 10 His majestic splendor fills the entire earth!”
Yehezkiel 1:26-28
Konteks1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 1:27 I saw an amber glow 11 like a fire enclosed all around 12 from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 1:28 like the appearance of a rainbow in the clouds after the rain. 13 This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw 14 it, I threw myself face down, and I heard a voice speaking.
Daniel 7:9-10
Konteks7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 15 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 16 wool.
His throne was ablaze with fire
and its wheels were all aflame. 17
7:10 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. 18
The court convened 19
and the books were opened.
Kisah Para Rasul 7:55-56
Konteks7:55 But Stephen, 20 full 21 of the Holy Spirit, looked intently 22 toward heaven and saw the glory of God, and Jesus standing 23 at the right hand of God. 7:56 “Look!” he said. 24 “I see the heavens opened, and the Son of Man standing at the right hand of God!”
Wahyu 4:2-3
Konteks4:2 Immediately I was in the Spirit, 25 and 26 a throne was standing 27 in heaven with someone seated on it! 4:3 And the one seated on it was like jasper 28 and carnelian 29 in appearance, and a rainbow looking like it was made of emerald 30 encircled the throne.
[18:18] 1 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
[18:20] 2 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of verse 23. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 23 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the
[18:21] 3 tn Heb “he”; the referent (the
[18:21] 4 tn The Hebrew text has two imperfects connected by וְגַם (vÿgam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the
[6:1] 5 sn That is, approximately 740
[6:1] 6 tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).
[6:2] 7 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] 8 sn Some understand “feet” here as a euphemistic reference to the genitals.
[6:3] 9 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] sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.
[6:3] 10 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.
[1:27] 12 tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kÿmar’eh) to מִמַּרְאֵה (mimmar’eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.
[1:28] 13 sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.
[1:28] 14 tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.
[7:9] 15 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”
[7:9] 16 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
[7:9] 17 tn Aram “a flaming fire.”
[7:10] 18 tn Aram “were standing before him.”
[7:10] 19 tn Aram “judgment sat.”
[7:55] 20 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 21 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 22 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[7:55] 23 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
[7:56] 24 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[4:2] 25 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[4:2] 26 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[4:2] 27 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
[4:3] 28 tn Grk “jasper stone.”
[4:3] sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
[4:3] 29 sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
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