Isaiah 25:7

25:7 On this mountain he will swallow up

the shroud that is over all the peoples, ¹ 

the woven covering that is over all the nations; ² 

Isaiah 60:2-3

60:2 For, look, darkness covers the earth

and deep darkness covers ³  the nations,

but the Lord shines on you;

his splendor ⁴  appears over you.

60:3 Nations come to your light,

kings to your bright light.

Luke 2:31-32

2:31 that you have prepared in the presence of all peoples: ⁵ 

2:32 a light, ⁶ 

for revelation to the Gentiles,

and for glory ⁷  to your people Israel.”

Romans 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

Ephesians 1:9

1:9 He did this when he revealed ⁸  to us the secret ⁹  of his will, according to his good pleasure that he set forth ¹⁰  in Christ, ¹¹ 

Colossians 1:26-27

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ¹²  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Titus 1:3

1:3 But now in his own time ¹³  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ¹⁴ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁵  sound teaching.

Titus 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of God and apostle of Jesus Christ, to further the faith ¹⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ¹⁹  a slave ²⁰  of God and apostle of Jesus Christ, to further the faith ²¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1-2

Salutation

1:1 From Paul, ²²  a slave ²³  of God and apostle of Jesus Christ, to further the faith ²⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁵ 

[25:7]  ¹ tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”).

[25:7]  ² sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).

[60:2]  ³ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁴ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[2:31]  ⁵ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ⁶ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁷ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[1:9]  ⁸ tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:9]  ⁹ tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.

[1:9]  ¹⁰ tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.

[1:9]  ¹¹ tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.

[1:27]  ¹² tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:3]  ¹³ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[2:11]  ¹⁴ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:1]  ¹⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:1]  ¹⁶ 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]  ¹⁷ tn Traditionally, “servant” or “bondservant.” 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]  ¹⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ¹⁹ 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]  ²⁰ tn Traditionally, “servant” or “bondservant.” 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]  ²¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ²² 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]  ²³ tn Traditionally, “servant” or “bondservant.” 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]  ²⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ²⁵ tn Grk “before eternal ages.”