Daniel 2:18

2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he ¹  and his friends would not be destroyed along with the rest of the wise men of Babylon.

Daniel 2:29-30

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ²  The revealer of mysteries has made known to you what will take place. 2:30 As for me, this mystery was revealed to me not because I possess more wisdom ³  than any other living person, but so that the king may understand ⁴  the interpretation and comprehend the thoughts of your mind. ⁵ 

Kejadian 18:17

18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? ⁶ 

Mazmur 25:14

25:14 The Lord’s loyal followers receive his guidance, ⁷ 

and he reveals his covenantal demands to them. ⁸ 

Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

Yohanes 15:15

15:15 I no longer call you slaves, ⁹  because the slave does not understand ¹⁰  what his master is doing. But I have called you friends, because I have revealed to you everything ¹¹  I heard ¹²  from my Father.

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ¹³  which God gave him to show his servants ¹⁴  what must happen very soon. ¹⁵  He made it clear ¹⁶  by sending his angel to his servant ¹⁷  John,

Wahyu 5:5

5:5 Then ¹⁸  one of the elders said ¹⁹  to me, “Stop weeping! ²⁰  Look, the Lion of the tribe of Judah, the root of David, has conquered; ²¹  thus he can open ²²  the scroll and its seven seals.”

[2:18]  ¹ tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.

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

[2:30]  ³ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ⁴ tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).

[2:30]  ⁵ tn Aram “heart.”

[18:17]  ⁶ tn The active participle here refers to an action that is imminent.

[25:14]  ⁷ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ⁸ tn Heb “and his covenant, to make them know.”

[15:15]  ⁹ tn See the note on the word “slaves” in 4:51.

[15:15]  ¹⁰ tn Or “does not know.”

[15:15]  ¹¹ tn Grk “all things.”

[15:15]  ¹² tn Or “learned.”

[1:1]  ¹³ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ¹⁴ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, 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]  ¹⁵ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ¹⁶ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ¹⁷ tn See the note on the word “servants” earlier in this verse.

[5:5]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ¹⁹ tn Grk “says” (a historical present).

[5:5]  ²⁰ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ²¹ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ²² tn The infinitive has been translated as an infinitive of result here.