Discovery BoxIsaiah 5:16
Context5:16 The Lord who commands armies will be exalted 1 when he punishes, 2
the sovereign God’s authority will be recognized when he judges. 3
Isaiah 45:21-25
Context45:21 Tell me! Present the evidence! 4
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; 5
there is none but me.
45:22 Turn to me so you can be delivered, 6
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 7 –
what I say is true and reliable: 8
‘Surely every knee will bow to me,
every tongue will solemnly affirm; 9
45:24 they will say about me,
“Yes, the Lord is a powerful deliverer.”’” 10
All who are angry at him will cower before him. 11
45:25 All the descendants of Israel will be vindicated by the Lord
and will boast in him. 12
Romans 3:24-26
Context3:24 But they are justified 13 freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed 14 him 15 at his death 16 as the mercy seat 17 accessible through faith. 18 This was to demonstrate 19 his righteousness, because God in his forbearance had passed over the sins previously committed. 20 3:26 This was 21 also to demonstrate 22 his righteousness in the present time, so that he would be just 23 and the justifier of the one who lives because of Jesus’ faithfulness. 24
Romans 11:26-27
Context11:26 And so 25 all Israel will be saved, as it is written:
“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
11:27 And this is my covenant with them, 26
when I take away their sins.” 27
Romans 11:2
Context11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?
Colossians 1:21
Context1:21 And you were at one time strangers and enemies in your 28 minds 29 as expressed through 30 your evil deeds,
Ephesians 1:7-8
Context1:7 In him 31 we have redemption through his blood, 32 the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight.
Titus 2:14
Context2:14 He 33 gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, 34 who are eager to do good. 35
Titus 2:1
Context2:1 But as for you, communicate the behavior that goes with 36 sound teaching.
Titus 1:1
Context1:1 From Paul, 37 a slave 38 of God and apostle of Jesus Christ, to further the faith 39 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:1
Context1:1 From Paul, 40 a slave 41 of God and apostle of Jesus Christ, to further the faith 42 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
[5:16] 1 tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”
[5:16] 2 tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.
[5:16] 3 tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.
[45:21] 4 tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.
[45:21] 5 tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”
[45:22] 6 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] 7 tn Heb “I swear by myself”; KJV, NASB “have sworn.”
[45:23] 8 tn Heb “a word goes out from my mouth [in] truth and will not return.”
[45:23] 9 tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”
[45:24] 10 tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”
[45:24] 11 tn Heb “will come to him and be ashamed.”
[45:25] 12 tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”
[3:24] 13 tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 14 tn Or “purposed, intended.”
[3:25] 15 tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 16 tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).
[3:25] 17 tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
[3:25] 18 tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).
[3:25] 19 tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 20 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
[3:26] 21 tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:26] 22 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 24 tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”
[11:26] 25 tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).
[11:27] 26 sn A quotation from Isa 59:20-21.
[11:27] 27 sn A quotation from Isa 27:9; Jer 31:33-34.
[1:21] 28 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 29 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
[1:21] 30 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
[1:7] 31 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
[1:7] 32 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.
[2:14] 33 tn Grk “who” (as a continuation of the previous clause).
[2:14] 34 tn Or “a people who are his very own.”
[2:14] 35 tn Grk “for good works.”
[2:1] 36 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
[1:1] 37 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] 38 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] 39 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:1] 40 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] 41 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] 42 tn Grk “for the faith,” possibly, “in accordance with the faith.”
