Yohanes 1:7

1:7 He came as a witness ¹  to testify ²  about the light, so that everyone ³  might believe through him.

Yohanes 1:9

1:9 The true light, who gives light to everyone, ⁴  was coming into the world. ⁵ 

Yohanes 11:48

11:48 If we allow him to go on in this way, ⁶  everyone will believe in him, and the Romans will come and take away our sanctuary ⁷  and our nation.”

Yohanes 12:19

12:19 Thus the Pharisees ⁸  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Mazmur 65:2

65:2 You hear prayers; ⁹ 

all people approach you. ¹⁰ 

Yesaya 45:23

45:23 I solemnly make this oath ¹¹  –

what I say is true and reliable: ¹² 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ¹³ 

Kisah Para Rasul 19:26-27

19:26 And you see and hear that this Paul has persuaded ¹⁴  and turned away ¹⁵  a large crowd, ¹⁶  not only in Ephesus ¹⁷  but in practically all of the province of Asia, ¹⁸  by saying ¹⁹  that gods made by hands are not gods at all. ²⁰  19:27 There is danger not only that this business of ours will come into disrepute, ²¹  but also that the temple of the great goddess Artemis ²²  will be regarded as nothing, ²³  and she whom all the province of Asia ²⁴  and the world worship will suffer the loss of her greatness.” ²⁵ 

[1:7]  ¹ 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]  ² tn Or “to bear witness.”

[1:7]  ³ tn Grk “all.”

[1:9]  ⁴ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ⁵ 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.

[11:48]  ⁶ tn Grk “If we let him do thus.”

[11:48]  ⁷ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[12:19]  ⁸ sn See the note on Pharisees in 1:24.

[65:2]  ⁹ tn Heb “O one who hears prayer.”

[65:2]  ¹⁰ tn Heb “to you all flesh comes.”

[45:23]  ¹¹ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ¹² tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ¹³ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[19:26]  ¹⁴ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹⁵ tn Or “misled.”

[19:26]  ¹⁶ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ¹⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ¹⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ¹⁹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ²⁰ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:27]  ²¹ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ²² sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ²³ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ²⁴ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ²⁵ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.