Zakharia 1:8

The Content of the First Vision

1:8 I was attentive that night and saw a man seated ¹  on a red horse that stood among some myrtle trees ²  in the ravine. Behind him were red, sorrel, ³  and white horses.

Zakharia 1:10

1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about ⁴  on the earth.”

Mazmur 68:17

68:17 God has countless chariots;

they number in the thousands. ⁵ 

The Lord comes from Sinai in holy splendor. ⁶ 

Mazmur 103:20-21

103:20 Praise the Lord, you angels of his,

you powerful warriors who carry out his decrees

and obey his orders! ⁷ 

103:21 Praise the Lord, all you warriors of his, ⁸ 

you servants of his who carry out his desires! ⁹ 

Matius 13:41

13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ¹⁰ 

Matius 13:49

13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous

Matius 24:30-31

24:30 Then ¹¹  the sign of the Son of Man will appear in heaven, ¹²  and ¹³  all the tribes of the earth will mourn. They ¹⁴  will see the Son of Man arriving on the clouds of heaven ¹⁵  with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ¹⁶  to the other.

Matius 25:31

The Judgment

25:31 “When ¹⁷  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matius 25:2

25:2 Five ¹⁸  of the virgins ¹⁹  were foolish, and five were wise.

Matius 1:7

1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, ²⁰ 

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ²¹  which God gave him to show his servants ²²  what must happen very soon. ²³  He made it clear ²⁴  by sending his angel to his servant ²⁵  John,

[1:8]  ¹ tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”

[1:8]  ² tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.

[1:8]  ³ sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.

[1:10]  ⁴ sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”

[68:17]  ⁵ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”

[68:17]  ⁶ tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).

[103:20]  ⁷ tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”

[103:21]  ⁸ tn Heb “all his hosts.”

[103:21]  ⁹ tn Heb “his attendants, doers of his desire.”

[13:41]  ¹⁰ tn Grk “the ones who practice lawlessness.”

[24:30]  ¹¹ tn Here καί (kai) has not been translated.

[24:30]  ¹² tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ¹³ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ¹⁴ tn Here καί (kai) has not been translated.

[24:30]  ¹⁵ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[24:31]  ¹⁶ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[25:31]  ¹⁷ tn Here δέ (de) has not been translated.

[25:2]  ¹⁸ tn Here δέ (de) has not been translated.

[25:2]  ¹⁹ tn Grk “Five of them.”

[1:7]  ²⁰ tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì^1vid א B C [D^luc] Ë^1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.

[1:1]  ²¹ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ²² tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²³ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ²⁴ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ²⁵ tn See the note on the word “servants” earlier in this verse.