Isaiah 53:1

53:1 Who would have believed ¹  what we ²  just heard? ³ 

When ⁴  was the Lord’s power ⁵  revealed through him?

Daniel 2:19

2:19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised ⁶  the God of heaven,

Daniel 2:22

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

Daniel 2:28-29

2:28 However, there is a God in heaven who reveals mysteries, ⁷  and he has made known to King Nebuchadnezzar what will happen in the times to come. ⁸  The dream and the visions you had while lying on your bed ⁹  are as follows.

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ¹⁰  The revealer of mysteries has made known to you what will take place.

Daniel 2:47

2:47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!”

Daniel 10:1

An Angel Appears to Daniel

10:1 ¹¹ In the third ¹²  year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. ¹³  He understood the message and gained insight by the vision.

Amos 3:7

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

Matthew 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ¹⁴  “I praise ¹⁵  you, Father, Lord ¹⁶  of heaven and earth, because ¹⁷  you have hidden these things from the wise ¹⁸  and intelligent, and revealed them to little children.

Matthew 11:27

11:27 All things have been handed over to me by my Father. ¹⁹  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ²⁰  to reveal him.

Matthew 16:17

16:17 And Jesus answered him, ²¹  “You are blessed, Simon son of Jonah, because flesh and blood ²²  did not reveal this to you, but my Father in heaven!

Luke 2:26

2:26 It ²³  had been revealed ²⁴  to him by the Holy Spirit that he would not die ²⁵  before ²⁶  he had seen the Lord’s Christ. ²⁷ 

Romans 1:17

1:17 For the righteousness ²⁸  of God is revealed in the gospel ²⁹  from faith to faith, ³⁰  just as it is written, “The righteous by faith will live.” ³¹ 

Romans 1:1

Salutation

1:1 From Paul, ³²  a slave ³³  of Christ Jesus, ³⁴  called to be an apostle, ³⁵  set apart for the gospel of God. ³⁶ 

Colossians 2:10

2:10 and you have been filled in him, who is the head over every ruler and authority.

Galatians 1:12

1:12 For I did not receive it or learn it from any human source; ³⁷  instead I received it ³⁸  by a revelation of Jesus Christ. ³⁹ 

Galatians 1:16

1:16 to reveal his Son in ⁴⁰  me so that I could preach him ⁴¹  among the Gentiles, I did not go to ask advice from ⁴²  any human being, ⁴³ 

[53:1]  ¹ tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.

[53:1]  ² sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.

[53:1]  ³ tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.

[53:1]  ⁴ tn Heb “to whom” (so KJV, NASB, NIV, NRSV).

[53:1]  ⁵ tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.

[2:19]  ⁶ tn Or “blessed.”

[2:28]  ⁷ tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ⁸ tn Aram “in the latter days.”

[2:28]  ⁹ tn Aram “your dream and the visions of your head upon your bed.”

[2:29]  ¹⁰ tn Aram “your thoughts upon your bed went up to what will be after this.”

[10:1]  ¹¹ sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.

[10:1]  ¹² tc The LXX has “first.”

[10:1]  ¹³ tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.

[11:25]  ¹⁴ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ¹⁵ tn Or “thank.”

[11:25]  ¹⁶ 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]  ¹⁷ tn Or “that.”

[11:25]  ¹⁸ sn See 1 Cor 1:26-31.

[11:27]  ¹⁹ 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]  ²⁰ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[16:17]  ²¹ 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]  ²² 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]  ²³ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ²⁴ 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]  ²⁵ tn Grk “would not see death” (an idiom for dying).

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

[2:26]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  ²⁸ tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ²⁹ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ³⁰ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ³¹ sn A quotation from Hab 2:4.

[1:1]  ³² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³³ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” 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]  ³⁴ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ³⁵ tn Grk “a called apostle.”

[1:1]  ³⁶ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:12]  ³⁷ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ³⁸ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ³⁹ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[1:16]  ⁴⁰ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁴¹ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁴² tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ⁴³ tn Grk “from flesh and blood.”