Wahyu 8:3

8:3 Another ¹  angel holding ²  a golden censer ³  came and was stationed ⁴  at the altar. A ⁵  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ⁶  I saw another powerful angel descending from heaven, wrapped ⁷  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ⁸ 

Maleakhi 3:1

3:1 “I am about to send my messenger, ⁹  who will clear the way before me. Indeed, the Lord ¹⁰  you are seeking will suddenly come to his temple, and the messenger ¹¹  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Maleakhi 4:2

4:2 But for you who respect my name, the sun of vindication ¹²  will rise with healing wings, ¹³  and you will skip about ¹⁴  like calves released from the stall.

Kisah Para Rasul 7:30-32

7:30 “After ¹⁵  forty years had passed, an angel appeared to him in the desert ¹⁶  of Mount Sinai, in the flame of a burning bush. ¹⁷  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, ¹⁸  the God of Abraham, Isaac, ¹⁹  and Jacob.’ ²⁰  Moses began to tremble and did not dare to look more closely. ²¹ 

[8:3]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ² tn Grk “having.”

[8:3]  ³ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁴ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[10:1]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁷ tn Or “clothed.”

[10:1]  ⁸ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[3:1]  ⁹ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ¹⁰ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ¹¹ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[4:2]  ¹² tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”

[4:2]  sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the Lord as a time of restoration when God vindicates his people (see 2 Sam 23:4; Isa 30:26; 60:1, 3). Their vindication and restoration will be as obvious and undeniable as the bright light of the rising sun.

[4:2]  ¹³ sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).

[4:2]  ¹⁴ tn Heb “you will go out and skip about.”

[7:30]  ¹⁵ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ¹⁶ tn Or “wilderness.”

[7:30]  ¹⁷ sn An allusion to Exod 3:2.

[7:32]  ¹⁸ tn Or “ancestors”; Grk “fathers.”

[7:32]  ¹⁹ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ²⁰ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ²¹ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).