Isaiah 45:21-23

45:21 Tell me! Present the evidence! ¹ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ² 

there is none but me.

45:22 Turn to me so you can be delivered, ³ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

45:23 I solemnly make this oath ⁴  –

what I say is true and reliable: ⁵ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ⁶ 

Isaiah 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ⁷  of Israel? ⁸ 

I will make you a light to the nations, ⁹ 

so you can bring ¹⁰  my deliverance to the remote regions of the earth.”

Isaiah 52:10

52:10 The Lord reveals ¹¹  his royal power ¹² 

in the sight of all the nations;

the entire ¹³  earth sees

our God deliver. ¹⁴ 

Matthew 28:19

28:19 Therefore go ¹⁵  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹⁶ 

Mark 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Luke 2:30-32

2:30 For my eyes have seen your salvation ¹⁷ 

2:31 that you have prepared in the presence of all peoples: ¹⁸ 

2:32 a light, ¹⁹ 

for revelation to the Gentiles,

and for glory ²⁰  to your people Israel.”

Luke 3:6

3:6 and all humanity ²¹  will see the salvation of God.’” ²² 

Romans 10:18

10:18 But I ask, have they ²³  not heard? ²⁴  Yes, they have: ²⁵  Their voice has gone out to all the earth, and their words to the ends of the world. ²⁶ 

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ²⁷  of our great God and Savior, Jesus Christ. ²⁸ 

[45:21]  ¹ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ² tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[45:22]  ³ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[45:23]  ⁴ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁵ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ⁶ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[49:6]  ⁷ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁸ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ⁹ tn See the note at 42:6.

[49:6]  ¹⁰ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[52:10]  ¹¹ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ¹² tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹³ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹⁴ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[28:19]  ¹⁵ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ¹⁶ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[2:30]  ¹⁷ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[3:6]  ²¹ tn Grk “all flesh.”

[3:6]  ²² sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[10:18]  ²³ tn That is, Israel (see the following verse).

[10:18]  ²⁴ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ²⁵ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ²⁶ sn A quotation from Ps 19:4.

[2:13]  ²⁷ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ²⁸ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.