Luke 2:10-11

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹  for I proclaim to you good news ²  that brings great joy to all the people: 2:11 Today ³  your Savior is born in the city ⁴  of David. ⁵  He is Christ ⁶  the Lord.

Luke 2:30-32

2:30 For my eyes have seen your salvation ⁷ 

2:31 that you have prepared in the presence of all peoples: ⁸ 

2:32 a light, ⁹ 

for revelation to the Gentiles,

and for glory ¹⁰  to your people Israel.”

Psalms 98:2-3

98:2 The Lord demonstrates his power to deliver; ¹¹ 

in the sight of the nations he reveals his justice.

98:3 He remains loyal and faithful to the family of Israel. ¹² 

All the ends of the earth see our God deliver us. ¹³ 

Isaiah 40:5

40:5 The splendor ¹⁴  of the Lord will be revealed,

and all people ¹⁵  will see it at the same time.

For ¹⁶  the Lord has decreed it.” ¹⁷ 

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 ¹⁸  of Israel? ¹⁹ 

I will make you a light to the nations, ²⁰ 

so you can bring ²¹  my deliverance to the remote regions of the earth.”

Isaiah 52:10

52:10 The Lord reveals ²²  his royal power ²³ 

in the sight of all the nations;

the entire ²⁴  earth sees

our God deliver. ²⁵ 

Mark 16:15

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

Romans 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Romans 10:18

10:18 But I ask, have they ²⁶  not heard? ²⁷  Yes, they have: ²⁸  Their voice has gone out to all the earth, and their words to the ends of the world. ²⁹ 

[2:10]  ¹ tn Grk “behold.”

[2:10]  ² tn Grk “I evangelize to you great joy.”

[2:11]  ³ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁴ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁵ tn This is another indication of a royal, messianic connection.

[2:11]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:30]  ⁷ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ⁸ 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]  ⁹ 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]  ¹⁰ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[98:2]  ¹¹ tn Heb “makes known his deliverance.”

[98:3]  ¹² tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ¹³ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[40:5]  ¹⁴ 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]  ¹⁵ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ¹⁶ tn Or “indeed.”

[40:5]  ¹⁷ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[49:6]  ¹⁸ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁹ 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]  ²⁰ tn See the note at 42:6.

[49:6]  ²¹ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[52:10]  ²² tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ²³ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ²⁴ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ²⁵ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[10:18]  ²⁶ tn That is, Israel (see the following verse).

[10:18]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn A quotation from Ps 19:4.