Yohanes 9:39
Konteks9:39 Jesus 1 said,] 2 “For judgment I have come into this world, so that those who do not see may gain their sight, 3 and the ones who see may become blind.”
Yohanes 9:1
Konteks9:1 Now as Jesus was passing by, 4 he saw a man who had been blind from birth.
Kisah Para Rasul 22:20
Konteks22:20 And when the blood of your witness 5 Stephen was shed, 6 I myself was standing nearby, approving, 7 and guarding the cloaks 8 of those who were killing him.’ 9
Yesaya 29:10
Konteks29:10 For the Lord has poured out on you
a strong urge to sleep deeply. 10
He has shut your eyes (the prophets),
and covered your heads (the seers).
Yehezkiel 14:9
Konteks14:9 “‘As for the prophet, if he is made a fool by being deceived into speaking a prophetic word – I, the Lord, have made a fool of 11 that prophet, and I will stretch out my hand against him and destroy him from among my people Israel.
Matius 13:13-15
Konteks13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand. 13:14 And concerning them the prophecy of Isaiah is fulfilled that says:
‘You will listen carefully 12 yet will never understand,
you will look closely 13 yet will never comprehend.
13:15 For the heart of this people has become dull;
they are hard of hearing,
and they have shut their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their hearts
and turn, and I would heal them.’ 14
Matius 15:14
Konteks15:14 Leave them! They are blind guides. 15 If someone who is blind leads another who is blind, 16 both will fall into a pit.”
Markus 4:12
Konteks4:12 so that although they look they may look but not see,
and although they hear they may hear but not understand,
so they may not repent and be forgiven.” 17
Lukas 8:10
Konteks8:10 He 18 said, “You have been given 19 the opportunity to know 20 the secrets 21 of the kingdom of God, 22 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 23
Kisah Para Rasul 28:26
Konteks28:26 when he said,
‘Go to this people and say,
“You will keep on hearing, 24 but will never understand,
and you will keep on looking, 25 but will never perceive.
Roma 11:8-11
Konteks11:8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see and ears that would not hear,
to this very day.” 26
11:9 And David says,
“Let their table become a snare and trap,
a stumbling block and a retribution for them;
11:10 let their eyes be darkened so that they may not see,
and make their backs bend continually.” 27
11:11 I ask then, they did not stumble into an irrevocable fall, 28 did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel 29 jealous.
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[9:39] 1 tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[9:39] 2 tc ‡ Some early and important witnesses (Ì75 א* W b sams ac2 mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì75 here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other
[9:39] 3 tn Or “that those who do not see may see.”
[9:1] 4 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
[9:1] sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.
[22:20] 5 sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
[22:20] 6 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 7 tn Grk “and approving.” This 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.
[22:20] 8 tn Or “outer garments.”
[22:20] sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[22:20] 9 tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.
[29:10] 10 tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.
[14:9] 11 tn The translation is uncertain due to difficulty both in determining the meaning of the verb’s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root פָּתַה (patah) is “to be gullible, foolish.” The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either “make gullible” (i.e., “entice”) or “make into a fool” (i.e., “to show to be a fool”). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis “Ez 14, 1-11 - ein Ruf zur Umkehr,” BZ 19 [1975]: 166-69 and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated “I have made a fool of him” or “I have enticed him,” or to show determination (see IBHS 439-41 §27.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of “making a fool of.” But if understood as “to make gullible,” more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: “I have enticed.” In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God’s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: “I will entice.” In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see “I will answer”), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 23-25.
[13:14] 12 tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).
[13:14] 13 tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.
[13:15] 14 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[15:14] 15 tc ‡ Most
[15:14] 16 tn Grk “If blind leads blind.”
[4:12] 17 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[8:10] 18 tn Here δέ (de) has not been translated.
[8:10] 19 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 20 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 21 tn Grk “the mysteries.”
[8:10] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[8:10] 22 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:10] 23 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[28:26] 24 tn Grk “you will hear with hearing” (an idiom).
[28:26] 25 tn Or “seeing”; Grk “you will look by looking” (an idiom).
[11:8] 26 sn A quotation from Deut 29:4; Isa 29:10.
[11:10] 27 sn A quotation from Ps 69:22-23.
[11:11] 28 tn Grk “that they might fall.”
[11:11] 29 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.