Yohanes 9:25

9:25 He replied, ¹  “I do not know whether he is a sinner. I do know one thing – that although I was blind, now I can see.”

Yohanes 9:36-38

9:36 The man ²  replied, ³  “And who is he, sir, that ⁴  I may believe in him?” 9:37 Jesus told him, “You have seen him; he ⁵  is the one speaking with you.” ⁶  9:38 [He said, “Lord, I believe,” and he worshiped him. ⁷ 

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ⁸  “I am the light of the world. ⁹  The one who follows me will never ¹⁰  walk in darkness, but will have the light of life.”

Yohanes 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

Matius 11:5

11:5 The blind see, the ¹¹  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ¹² 

to guide our feet into the way ¹³  of peace.”

Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ¹⁴  me to proclaim good news ¹⁵  to the poor. ¹⁶ 

He has sent me ¹⁷  to proclaim release ¹⁸  to the captives

and the regaining of sight ¹⁹  to the blind,

to set free ²⁰  those who are oppressed, ²¹ 

Lukas 7:21

7:21 At that very time ²²  Jesus ²³  cured many people of diseases, sicknesses, ²⁴  and evil spirits, and granted ²⁵  sight to many who were blind.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ²⁶  from darkness to light and from the power ²⁷  of Satan to God, so that they may receive forgiveness of sins and a share ²⁸  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ²⁹  I consider myself fortunate that I am about to make my defense before you today,

Kolose 4:4-6

4:4 Pray that I may make it known as I should. ³⁰  4:5 Conduct yourselves ³¹  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Efesus 5:14

5:14 For everything made evident is light, and for this reason it says: ³² 

“Awake, ³³  O sleeper! ³⁴ 

Rise from the dead,

and Christ will shine on you!” ³⁵ 

Efesus 5:1

Live in Love

5:1 Therefore, be ³⁶  imitators of God as dearly loved children

Pengkhotbah 2:9

2:9 So ³⁷  I was far wealthier ³⁸  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ³⁹ 

[9:25]  ¹ tn Grk “Then that one answered.”

[9:36]  ² tn Grk “That one.”

[9:36]  ³ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ⁴ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:37]  ⁵ tn Grk “that one.”

[9:37]  ⁶ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[9:38]  ⁷ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[8:12]  ⁸ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ⁹ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ¹⁰ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[11:5]  ¹¹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.

[1:79]  ¹² sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ¹³ tn Or “the path.”

[4:18]  ¹⁴ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ¹⁵ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ¹⁶ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ¹⁷ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ¹⁸ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ¹⁹ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ²⁰ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ²¹ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[7:21]  ²² tn Grk “In that hour.”

[7:21]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ²⁴ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ²⁵ tn Or “and bestowed (sight) on.”

[26:18]  ²⁶ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ²⁷ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ²⁸ tn Or “and an inheritance.”

[26:2]  ²⁹ sn See the note on King Agrippa in 25:13.

[4:4]  ³⁰ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ³¹ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[5:14]  ³² sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[5:14]  ³³ tn Grk “Rise up.”

[5:14]  ³⁴ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

[5:14]  ³⁵ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[5:1]  ³⁶ tn Or “become.”

[2:9]  ³⁷ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ³⁸ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ³⁹ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.