Yohanes 12:35
Konteks12:35 Jesus replied, 1 “The light is with you for a little while longer. 2 Walk while you have the light, so that the darkness may not overtake you. 3 The one who walks in the darkness does not know where he is going.
Yohanes 12:46
Konteks12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.
Mazmur 18:28
Konteks18:28 Indeed, 4 you are my lamp, Lord. 5
My God 6 illuminates the darkness around me. 7
Mazmur 97:11
Konteks97:11 The godly bask in the light;
the morally upright experience joy. 8
Yesaya 50:10
Konteks50:10 Who among you fears the Lord?
Who obeys 9 his servant?
Whoever walks in deep darkness, 10
without light,
should trust in the name of the Lord
and rely on his God.
Yesaya 50:2
Konteks50:2 Why does no one challenge me when I come?
Why does no one respond when I call? 11
Is my hand too weak 12 to deliver 13 you?
Do I lack the power to rescue you?
Look, with a mere shout 14 I can dry up the sea;
I can turn streams into a desert,
so the fish rot away and die
from lack of water. 15
Pengkhotbah 2:4
Konteks2:4 I increased my possessions: 16
I built houses for myself; 17
I planted vineyards for myself.
Pengkhotbah 2:17
Konteks2:17 So I loathed 18 life 19 because what
happens 20 on earth 21 seems awful to me;
for all the benefits of wisdom 22 are futile – like chasing the wind.
Yudas 1:6
Konteks1:6 You also know that 23 the angels who did not keep within their proper domain 24 but abandoned their own place of residence, he has kept 25 in eternal chains 26 in utter 27 darkness, locked up 28 for the judgment of the great Day.
Yudas 1:13
Konteks1:13 wild sea waves, 29 spewing out the foam of 30 their shame; 31 wayward stars 32 for whom the utter depths of eternal darkness 33 have been reserved.
[12:35] 1 tn Grk “Then Jesus said to them.”
[12:35] 2 tn Grk “Yet a little while the light is with you.”
[12:35] 3 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.
[18:28] 4 tn Or “for.” The translation assumes that כִּי (ki)is asseverative here.
[18:28] 5 tn Ps 18:28 reads literally, “you light my lamp,
[18:28] 6 tn 2 Sam 22:29 repeats the name “
[18:28] 7 tn Heb “my darkness.”
[97:11] 8 tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.
[50:10] 9 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).
[50:10] 10 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.
[50:2] 11 sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.
[50:2] 12 tn Heb “short” (so NAB, NASB, NIV).
[50:2] 13 tn Or “ransom” (NAB, NASB, NIV).
[50:2] 14 tn Heb “with my rebuke.”
[50:2] 15 tn Heb “the fish stink from lack of water and die from thirst.”
[2:4] 16 tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).
[2:4] sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).
[2:4] 17 sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.
[2:17] 19 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.
[2:17] 20 tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.
[2:17] 21 tn Heb “under the sun.”
[2:17] 22 tn Heb “all,” referring here to the relative advantage of wisdom.
[1:6] 23 tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:6] 24 tn Grk “who did not keep their own domain.”
[1:6] sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).
[1:6] 25 sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.
[1:6] 26 sn In 2 Pet 2:4 a less common word for chains is used.
[1:6] 27 tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.
[1:6] 28 tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).
[1:13] 29 tn Grk “wild waves of the sea.”
[1:13] 30 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
[1:13] 31 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
[1:13] 32 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
[1:13] 33 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
