Daniel 8:13

8:13 Then I heard a holy one ¹  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ²  to Israel ³  from Seir.

He appeared in splendor ⁴  from Mount Paran,

and came forth with ten thousand holy ones. ⁵ 

With his right hand he gave a fiery law ⁶  to them.

Mazmur 89:7

89:7 a God who is honored ⁷  in the great angelic assembly, ⁸ 

and more awesome than ⁹  all who surround him?

Zakharia 14:5

14:5 Then you will escape ¹⁰  through my mountain valley, for the mountains will extend to Azal. ¹¹  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ¹²  of Judah. Then the Lord my God will come with all his holy ones with him.

Matius 25:31

The Judgment

25:31 “When ¹³  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Markus 1:24

1:24 “Leave us alone, ¹⁴  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁵  of God!”

Lukas 4:34

4:34 “Ha! Leave us alone, ¹⁶  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁷  of God.”

Yudas 1:14

1:14 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,

Wahyu 14:10

14:10 that person ²²  will also drink of the wine of God’s anger ²³  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ²⁴  in front of the holy angels and in front of the Lamb.

[8:13]  ¹ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

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

[33:2]  ³ 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]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ⁴ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ⁵ 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]  ⁶ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[89:7]  ⁷ tn Heb “feared.”

[89:7]  ⁸ tn Heb “in the great assembly of the holy ones.”

[89:7]  ⁹ tn Or perhaps “feared by.”

[14:5]  ¹⁰ 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]  ¹¹ sn Azal is a place otherwise unknown.

[14:5]  ¹² 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.

[25:31]  ¹³ tn Here δέ (de) has not been translated.

[1:24]  ¹⁴ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ¹⁵ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:34]  ¹⁶ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹⁷ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[1:14]  ¹⁸ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[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.

[14:10]  ²² tn Grk “he himself.”

[14:10]  ²³ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ²⁴ tn Traditionally, “brimstone.”