Daniel 2:11

2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” ¹ 

Daniel 2:28-29

2:28 However, there is a God in heaven who reveals mysteries, ²  and he has made known to King Nebuchadnezzar what will happen in the times to come. ³  The dream and the visions you had while lying on your bed ⁴  are as follows.

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ⁵  The revealer of mysteries has made known to you what will take place.

Kejadian 37:5-9

37:5 Joseph ⁶  had a dream, ⁷  and when he told his brothers about it, ⁸  they hated him even more. ⁹  37:6 He said to them, “Listen to this dream I had: ¹⁰  37:7 There we were, ¹¹  binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down ¹²  to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ¹³  They hated him even more ¹⁴  because of his dream and because of what he said. ¹⁵ 

37:9 Then he had another dream, ¹⁶  and told it to his brothers. “Look,” ¹⁷  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.”

Kejadian 41:16

41:16 Joseph replied to Pharaoh, “It is not within my power, ¹⁸  but God will speak concerning ¹⁹  the welfare of Pharaoh.” ²⁰ 

Kejadian 41:25-28

41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. ²¹  God has revealed ²²  to Pharaoh what he is about to do. ²³  41:26 The seven good cows represent seven years, and the seven good heads of grain represent seven years. Both dreams have the same meaning. ²⁴  41:27 The seven lean, bad-looking cows that came up after them represent seven years, as do the seven empty heads of grain burned with the east wind. They represent ²⁵  seven years of famine. 41:28 This is just what I told ²⁶  Pharaoh: God has shown Pharaoh what he is about to do.

Ayub 12:22

12:22 He reveals the deep things of darkness,

and brings deep shadows ²⁷  into the light.

Mazmur 25:14

25:14 The Lord’s loyal followers receive his guidance, ²⁸ 

and he reveals his covenantal demands to them. ²⁹ 

Yesaya 41:22

41:22 “Let them produce evidence! Let them tell us what will happen!

Tell us about your earlier predictive oracles, ³⁰ 

so we may examine them ³¹  and see how they were fulfilled. ³² 

Or decree for us some future events!

Yesaya 41:26

41:26 Who decreed this from the beginning, so we could know?

Who announced it ³³  ahead of time, so we could say, ‘He’s correct’?

Indeed, none of them decreed it!

Indeed, none of them announced it!

Indeed, no one heard you say anything!

Yesaya 42:9

42:9 Look, my earlier predictive oracles have come to pass; ³⁴ 

now I announce new events.

Before they begin to occur,

I reveal them to you.” ³⁵ 

Matius 13:13

13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Roma 16:25-26

16:25 ³⁶ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 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 –

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ³⁷  of the church in Cenchrea,

Kolose 2:9-11

2:9 For in him all the fullness of deity lives ³⁸  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ³⁹  with a circumcision performed by human hands, but by the removal ⁴⁰  of the fleshly body, ⁴¹  that is, ⁴²  through the circumcision done by Christ.

Efesus 3:5

3:5 Now this secret ⁴³  was not disclosed to people ⁴⁴  in former ⁴⁵  generations as it has now been revealed to his holy apostles and prophets by ⁴⁶  the Spirit,

[2:11]  ¹ tn Aram “whose dwelling is not with flesh.”

[2:28]  ² tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ³ tn Aram “in the latter days.”

[2:28]  ⁴ tn Aram “your dream and the visions of your head upon your bed.”

[2:29]  ⁵ tn Aram “your thoughts upon your bed went up to what will be after this.”

[37:5]  ⁶ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  ⁷ tn Heb “dreamed a dream.”

[37:5]  ⁸ sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.

[37:5]  ⁹ tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[37:6]  ¹⁰ tn Heb “hear this dream which I dreamed.”

[37:7]  ¹¹ tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

[37:7]  ¹² tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[37:8]  ¹³ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ¹⁴ tn This construction is identical to the one in Gen 37:5.

[37:8]  ¹⁵ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:9]  ¹⁶ tn Heb “And he dreamed yet another dream.”

[37:9]  ¹⁷ tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

[41:16]  ¹⁸ tn Heb “not within me.”

[41:16]  ¹⁹ tn Heb “God will answer.”

[41:16]  ²⁰ tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).

[41:25]  ²¹ tn Heb “the dream of Pharaoh is one.”

[41:25]  ²² tn Heb “declared.”

[41:25]  ²³ tn The active participle here indicates what is imminent.

[41:26]  ²⁴ tn Heb “one dream it is.”

[41:27]  ²⁵ tn Heb “are.” Another option is to translate, “There will be seven years of famine.”

[41:28]  ²⁶ tn Heb “it is the word that I spoke.”

[12:22]  ²⁷ tn The Hebrew word is traditionally rendered “shadow of death” (so KJV, ASV); see comments at Job 3:3.

[25:14]  ²⁸ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ²⁹ tn Heb “and his covenant, to make them know.”

[41:22]  ³⁰ tn Heb “As for the former things, tell us what they are!”

[41:22]  ³¹ tn Heb “so we might set [them to] our heart.”

[41:22]  ³² tn Heb “and might know their outcome.”

[41:26]  ³³ tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).

[42:9]  ³⁴ tn Heb “the former things, look, they have come.”

[42:9]  ³⁵ tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).

[16:25]  ³⁶ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[16:1]  ³⁷ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[2:9]  ³⁸ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:11]  ³⁹ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ⁴⁰ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ⁴¹ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ⁴² tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[3:5]  ⁴³ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ⁴⁴ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ⁴⁵ tn Grk “other.”

[3:5]  ⁴⁶ tn Or “in.”