Discovery BoxIsaiah 40:5
Context40:5 The splendor 1 of the Lord will be revealed,
and all people 2 will see it at the same time.
For 3 the Lord has decreed it.” 4
Matthew 11:25
Context11:25 At that time Jesus said, 5 “I praise 6 you, Father, Lord 7 of heaven and earth, because 8 you have hidden these things from the wise 9 and intelligent, and revealed them to little children.
Matthew 16:17
Context16:17 And Jesus answered him, 10 “You are blessed, Simon son of Jonah, because flesh and blood 11 did not reveal this to you, but my Father in heaven!
Romans 1:17-18
Context1:17 For the righteousness 12 of God is revealed in the gospel 13 from faith to faith, 14 just as it is written, “The righteous by faith will live.” 15
1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people 16 who suppress the truth by their 17 unrighteousness, 18
[40:5] 1 tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).
[40:5] 2 tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”
[40:5] 4 tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).
[11:25] 5 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 7 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] 9 sn See 1 Cor 1:26-31.
[16:17] 10 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] 11 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.
[1:17] 12 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] 13 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
[1:17] 14 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] 15 sn A quotation from Hab 2:4.
[1:18] 16 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
[1:18] 17 tn “Their” is implied in the Greek, but is supplied because of English style.
[1:18] 18 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
