1 Corinthians 14:30

14:30 And if someone sitting down receives a revelation, the person who is speaking should conclude.

Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

Matthew 11:25-27

Jesus’ Invitation

11:25 At that time Jesus said, ¹  “I praise ²  you, Father, Lord ³  of heaven and earth, because ⁴  you have hidden these things from the wise ⁵  and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. ⁶  11:27 All things have been handed over to me by my Father. ⁷  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁸  to reveal him.

Matthew 13:11

13:11 He replied, ⁹  “You have been given ¹⁰  the opportunity to know ¹¹  the secrets ¹²  of the kingdom of heaven, but they have not.

Matthew 16:17

16:17 And Jesus answered him, ¹³  “You are blessed, Simon son of Jonah, because flesh and blood ¹⁴  did not reveal this to you, but my Father in heaven!

Luke 2:26

2:26 It ¹⁵  had been revealed ¹⁶  to him by the Holy Spirit that he would not die ¹⁷  before ¹⁸  he had seen the Lord’s Christ. ¹⁹ 

Luke 10:21

10:21 On that same occasion ²⁰  Jesus ²¹  rejoiced ²²  in the Holy Spirit and said, “I praise ²³  you, Father, Lord ²⁴  of heaven and earth, because ²⁵  you have hidden these things from the wise ²⁶  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²⁷ 

Ephesians 3:3

3:3 that ²⁸  by revelation the divine secret ²⁹  was made known to me, as I wrote before briefly. ³⁰ 

Ephesians 3:5

3:5 Now this secret ³¹  was not disclosed to people ³²  in former ³³  generations as it has now been revealed to his holy apostles and prophets by ³⁴  the Spirit,

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ³⁵  for the sake of you Gentiles –

Ephesians 1:12

1:12 so that we, who were the first to set our hope ³⁶  on Christ, ³⁷  would be to the praise of his glory.

Revelation 1:1

The Prologue

1:1 The revelation of Jesus Christ, ³⁸  which God gave him to show his servants ³⁹  what must happen very soon. ⁴⁰  He made it clear ⁴¹  by sending his angel to his servant ⁴²  John,

[11:25]  ¹ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ² tn Or “thank.”

[11:25]  ³ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ⁴ tn Or “that.”

[11:25]  ⁵ sn See 1 Cor 1:26-31.

[11:26]  ⁶ tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[11:27]  ⁷ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ⁸ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[13:11]  ⁹ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ¹⁰ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ¹¹ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ¹² tn Grk “the mysteries.”

[16:17]  ¹³ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ¹⁴ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[2:26]  ¹⁵ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ¹⁶ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ¹⁷ tn Grk “would not see death” (an idiom for dying).

[2:26]  ¹⁸ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:21]  ²⁰ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²² sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²³ tn Or “thank.”

[10:21]  ²⁴ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ²⁵ tn Or “that.”

[10:21]  ²⁶ sn See 1 Cor 1:26-31.

[10:21]  ²⁷ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[3:3]  ²⁸ tn Or “namely, that is.”

[3:3]  ²⁹ tn Or “mystery.”

[3:3]  ³⁰ tn Or “as I wrote above briefly.”

[3:5]  ³¹ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ³² tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ³³ tn Grk “other.”

[3:5]  ³⁴ tn Or “in.”

[3:1]  ³⁵ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[1:12]  ³⁶ tn Or “who had already hoped.”

[1:12]  ³⁷ tn Or “the Messiah.”

[1:1]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ⁴² tn See the note on the word “servants” earlier in this verse.