Yohanes 1:4-9

1:4 In him was life, ¹  and the life was the light of mankind. ²  1:5 And the light shines on ³  in the darkness, ⁴  but ⁵  the darkness has not mastered it. ⁶ 

1:6 A man came, sent from God, whose name was John. ⁷  1:7 He came as a witness ⁸  to testify ⁹  about the light, so that everyone ¹⁰  might believe through him. 1:8 He himself was not the light, but he came to testify ¹¹  about the light. 1:9 The true light, who gives light to everyone, ¹²  was coming into the world. ¹³ 

Yohanes 3:19

3:19 Now this is the basis for judging: ¹⁴  that the light has come into the world and people ¹⁵  loved the darkness rather than the light, because their deeds were evil.

Yohanes 9:5

9:5 As long as I am in the world, I am the light of the world.” ¹⁶ 

Yohanes 12:35

12:35 Jesus replied, ¹⁷  “The light is with you for a little while longer. ¹⁸  Walk while you have the light, so that the darkness may not overtake you. ¹⁹  The one who walks in the darkness does not know where he is going.

Yesaya 9:2

9:2 (9:1) The people walking in darkness

see a bright light; ²⁰ 

light shines

on those who live in a land of deep darkness. ²¹ 

Yesaya 42:6-7

42:6 “I, the Lord, officially commission you; ²² 

I take hold of your hand.

I protect you ²³  and make you a covenant mediator for people, ²⁴ 

and a light ²⁵  to the nations, ²⁶ 

42:7 to open blind eyes, ²⁷ 

to release prisoners ²⁸  from dungeons,

those who live in darkness from prisons.

Yesaya 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 ²⁹  of Israel? ³⁰ 

I will make you a light to the nations, ³¹ 

so you can bring ³²  my deliverance to the remote regions of the earth.”

Yesaya 60:1-3

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ³³  of the Lord shines on you!

60:2 For, look, darkness covers the earth

and deep darkness covers ³⁴  the nations,

but the Lord shines on you;

his splendor ³⁵  appears over you.

60:3 Nations come to your light,

kings to your bright light.

Hosea 6:3

6:3 So let us acknowledge him! ³⁶ 

Let us seek ³⁷  to acknowledge ³⁸  the Lord!

He will come to our rescue as certainly as the appearance of the dawn,

as certainly as the winter rain comes,

as certainly as the spring rain that waters the land.”

Maleakhi 4:2

4:2 But for you who respect my name, the sun of vindication ³⁹  will rise with healing wings, ⁴⁰  and you will skip about ⁴¹  like calves released from the stall.

Matius 4:14-16

4:14 so that what was spoken by Isaiah the prophet would be fulfilled: ⁴² 

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

4:16 the people who sit in darkness have seen a great light,

and on those who sit in the region and shadow of death a light has dawned.” ⁴³ 

Lukas 1:78-79

1:78 Because of ⁴⁴  our God’s tender mercy ⁴⁵ 

the dawn ⁴⁶  will break ⁴⁷  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ⁴⁸ 

to guide our feet into the way ⁴⁹  of peace.”

Lukas 2:32

2:32 a light, ⁵⁰ 

for revelation to the Gentiles,

and for glory ⁵¹  to your people Israel.”

Kisah Para Rasul 13:47

13:47 For this ⁵²  is what the Lord has commanded us: ‘I have appointed ⁵³  you to be a light ⁵⁴  for the Gentiles, to bring salvation ⁵⁵  to the ends of the earth.’” ⁵⁶ 

Kisah Para Rasul 26:23

26:23 that ⁵⁷  the Christ ⁵⁸  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁵⁹  and to the Gentiles.” ⁶⁰ 

[1:4]  ¹ tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.

[1:4]  ² tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

[1:5]  ³ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ⁴ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ⁵ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ⁶ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”

[1:6]  ⁷ sn John refers to John the Baptist.

[1:7]  ⁸ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ⁹ tn Or “to bear witness.”

[1:7]  ¹⁰ tn Grk “all.”

[1:8]  ¹¹ tn Or “to bear witness.”

[1:9]  ¹² tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹³ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[3:19]  ¹⁴ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ¹⁵ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[9:5]  ¹⁶ sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).

[12:35]  ¹⁷ tn Grk “Then Jesus said to them.”

[12:35]  ¹⁸ tn Grk “Yet a little while the light is with you.”

[12:35]  ¹⁹ sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.

[9:2]  ²⁰ sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).

[9:2]  ²¹ tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.

[42:6]  ²² tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ²³ tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ²⁴ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ²⁵ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ²⁶ tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[42:7]  ²⁷ sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.

[42:7]  ²⁸ sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice.

[49:6]  ²⁹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ³⁰ 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]  ³¹ tn See the note at 42:6.

[49:6]  ³² tn Heb “be” (so KJV, ASV); CEV “you must take.”

[60:1]  ³³ tn Or “glory” (so most English versions).

[60:2]  ³⁴ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ³⁵ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[6:3]  ³⁶ tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.

[6:3]  ³⁷ tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the Lord” (Isa 51:1); “He who pursues [רָדַף] righteousness and love finds life, prosperity, and honor” (Prov 21:20); “Seek [בָּקַשׁ] peace and pursue [רָדַף] it” (Ps 34:15); “they slander me when I pursue [רָדַף] good” (Ps 38:21).

[6:3]  ³⁸ tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).

[4:2]  ³⁹ tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”

[4:2]  sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the Lord as a time of restoration when God vindicates his people (see 2 Sam 23:4; Isa 30:26; 60:1, 3). Their vindication and restoration will be as obvious and undeniable as the bright light of the rising sun.

[4:2]  ⁴⁰ sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).

[4:2]  ⁴¹ tn Heb “you will go out and skip about.”

[4:14]  ⁴² tn The redundant participle λέγοντος (legontos) has not been translated here.

[4:16]  ⁴³ sn A quotation from Isa 9:1.

[1:78]  ⁴⁴ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁴⁵ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁴⁶ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁴⁷ tn Grk “shall visit us.”

[1:79]  ⁴⁸ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁴⁹ tn Or “the path.”

[2:32]  ⁵⁰ 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]  ⁵¹ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[13:47]  ⁵² tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁵³ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁵⁴ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁵⁵ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁵⁶ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[26:23]  ⁵⁷ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁵⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ⁵⁹ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁶⁰ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.