Zakharia 3:1-2

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ¹  standing before the angel of the Lord, with Satan ²  standing at his right hand to accuse him. 3:2 The Lord ³  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ⁴  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

Kejadian 22:15-17

22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ ⁵  decrees the Lord, ⁶  ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, ⁷  and I will greatly multiply ⁸  your descendants ⁹  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ¹⁰  of the strongholds ¹¹  of their enemies.

Kejadian 48:15-16

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ¹² 

all my life long to this day,

48:16 the Angel ¹³  who has protected me ¹⁴ 

from all harm –

bless these boys.

May my name be named in them, ¹⁵ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Keluaran 23:20-21

The Angel of the Presence

23:20 ¹⁶ “I am going to send ¹⁷  an angel ¹⁸  before you to protect you as you journey ¹⁹  and to bring you into the place that I have prepared. ²⁰  23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ²¹  is in him.

Yosua 5:13-14

Israel Conquers Jericho

5:13 When Joshua was near ²²  Jericho, ²³  he looked up and saw a man standing in front of him holding a drawn sword. ²⁴  Joshua approached him and asked him, “Are you on our side or allied with our enemies?” ²⁵  5:14 He answered, ²⁶  “Truly I am the commander of the Lord’s army. ²⁷  Now I have arrived!” ²⁸  Joshua bowed down with his face to the ground ²⁹  and asked, “What does my master want to say to his servant?”

Yosua 5:2

A New Generation is Circumcised

5:2 At that time the Lord told Joshua, “Make flint knives and circumcise the Israelites once again.” ³⁰ 

1 Samuel 14:17-20

14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, ³¹  Jonathan and his armor bearer were not there. 14:18 So Saul said to Ahijah, “Bring near the ephod,” ³²  for he was at that time wearing the ephod. ³³  14:19 While ³⁴  Saul spoke to the priest, the panic in the Philistines’ camp was becoming greater and greater. So Saul said to the priest, “Withdraw your hand!”

14:20 Saul and all the army that was with him assembled and marched into battle, where they found ³⁵  the Philistines in total panic killing one another with their swords. ³⁶ 

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ³⁷ 

The messenger sent from his very presence ³⁸  delivered them.

In his love and mercy he protected ³⁹  them;

he lifted them up and carried them throughout ancient times. ⁴⁰ 

Hosea 12:3

Israel Must Return to the God of Jacob

12:3 In the womb he attacked his brother;

in his manly vigor he struggled ⁴¹  with God.

Maleakhi 3:1

3:1 “I am about to send my messenger, ⁴²  who will clear the way before me. Indeed, the Lord ⁴³  you are seeking will suddenly come to his temple, and the messenger ⁴⁴  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Kisah Para Rasul 7:30-35

7:30 “After ⁴⁵  forty years had passed, an angel appeared to him in the desert ⁴⁶  of Mount Sinai, in the flame of a burning bush. ⁴⁷  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, ⁴⁸  the God of Abraham, Isaac, ⁴⁹  and Jacob.’ ⁵⁰  Moses began to tremble and did not dare to look more closely. ⁵¹  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁵²  7:34 I have certainly seen the suffering ⁵³  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁵⁴  Now ⁵⁵  come, I will send you to Egypt.’ ⁵⁶  7:35 This same ⁵⁷  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵⁸  God sent as both ruler and deliverer ⁵⁹  through the hand of the angel ⁶⁰  who appeared to him in the bush.

[3:1]  ¹ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ² tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[3:2]  ³ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:16]  ⁵ tn Heb “By myself I swear.”

[22:16]  ⁶ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[22:17]  ⁷ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ⁸ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[22:17]  ⁹ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  ¹⁰ tn Or “inherit.”

[22:17]  ¹¹ tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[48:15]  ¹² tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:16]  ¹³ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ¹⁴ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ¹⁵ tn Or “be recalled through them.”

[23:20]  ¹⁶ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ¹⁷ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ¹⁸ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ¹⁹ tn Heb “protect you in the way.”

[23:20]  ²⁰ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[23:21]  ²¹ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[5:13]  ²² tn Heb “in.”

[5:13]  ²³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[5:13]  ²⁴ tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).

[5:13]  ²⁵ tn Heb “Are you for us or for our enemies?”

[5:14]  ²⁶ tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (לֹא, lo’, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord’s army would hardly have declared himself neutral.

[5:14]  ²⁷ sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar-tsÿva’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.

[5:14]  ²⁸ sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord’s invisible army would ensure victory.

[5:14]  ²⁹ tn Heb “Joshua fell on his face to the ground and bowed down.”

[5:2]  ³⁰ tn Heb “return, circumcise the sons of Israel a second time.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense to indicate the repetition of an action.

[14:17]  ³¹ tn Heb “and they mustered the troops, and look!”

[14:18]  ³² tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin ms have “ephod” here, a reading which harmonizes better with v. 3 and fits better with the verb “bring near” (see 1 Sam 23:9; 30:7) and with the expression “withdraw your hand” in v.19. This reading is followed in the present translation (cf. NAB, TEV, NLT).

[14:18]  ³³ tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.

[14:19]  ³⁴ tn Or perhaps “until.”

[14:20]  ³⁵ tn Heb “and look, there was”

[14:20]  ³⁶ tn Heb “the sword of a man against his companion, a very great panic.”

[63:9]  ³⁷ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ³⁸ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ³⁹ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁴⁰ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[12:3]  ⁴¹ tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.”

[3:1]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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.

[7:30]  ⁴⁵ 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]  ⁴⁶ tn Or “wilderness.”

[7:30]  ⁴⁷ sn An allusion to Exod 3:2.

[7:32]  ⁴⁸ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁴⁹ 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]  ⁵⁰ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁵¹ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ⁵² sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:34]  ⁵³ tn Or “mistreatment.”

[7:34]  ⁵⁴ tn Or “to set them free.”

[7:34]  ⁵⁵ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ⁵⁶ sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁵⁷ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁵⁸ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁵⁹ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁶⁰ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).