Daniel 10:5-6

10:5 I looked up ¹  and saw a ²  man ³  clothed in linen; ⁴  around his waist was a belt made of gold from Upaz. ⁵  10:6 His body resembled yellow jasper, ⁶  and his face had an appearance like lightning. His eyes were like blazing torches; ⁷  his arms and feet had the gleam of polished bronze. His voice ⁸  thundered forth like the sound of a large crowd.

Daniel 10:18

10:18 Then the one who appeared to be a human being touched me again ⁹  and strengthened me.

Daniel 8:15

An Angel Interprets Daniel’s Vision

8:15 While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me.

Daniel 9:21

9:21 yes, while I was still praying, ¹⁰  the man Gabriel, whom I had seen previously ¹¹  in a vision, was approaching me in my state of extreme weariness, ¹²  around the time of the evening offering.

Yehezkiel 1:26

1:26 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.

Filipi 2:7-8

2:7 but emptied himself

by taking on the form of a slave, ¹³ 

by looking like other men, ¹⁴ 

and by sharing in human nature. ¹⁵ 

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

Wahyu 1:13

1:13 and in the midst of the lampstands was one like a son of man. ¹⁶  He was dressed in a robe extending down to his feet and he wore a wide golden belt ¹⁷  around his chest.

[10:5]  ¹ tn Heb “I lifted up my eyes.”

[10:5]  ² tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.

[10:5]  ³ sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.

[10:5]  ⁴ tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.

[10:5]  ⁵ tn The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).

[10:6]  ⁶ tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl.”

[10:6]  ⁷ tn Heb “torches of fire.”

[10:6]  ⁸ tn Heb “The sound of his words” (cf. v. 9).

[10:18]  ⁹ tn Heb “He added and touched me.” The construction is a verbal hendiadys.

[9:21]  ¹⁰ tn Heb “speaking in prayer.”

[9:21]  ¹¹ tn Heb “in the beginning.”

[9:21]  ¹² 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.

[2:7]  ¹³ tn See the note on the word “slaves” in 1:1.

[2:7]  ¹⁴ tn Grk “by coming in the likeness of people.”

[2:7]  sn The expression the likeness of men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anqrwpoi), but was in fact different from them in that he did not have a sin nature.

[2:7]  ¹⁵ tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

[2:7]  sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.

[1:13]  ¹⁶ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[1:13]  ¹⁷ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).