Yesaya 42:7
Konteksto release prisoners 2 from dungeons,
those who live in darkness from prisons.
Yesaya 49:9
Konteks49:9 You will say 3 to the prisoners, ‘Come out,’
and to those who are in dark dungeons, 4 ‘Emerge.’ 5
They will graze beside the roads;
on all the slopes they will find pasture.
Yesaya 49:24-25
Konteks49:24 Can spoils be taken from a warrior,
or captives be rescued from a conqueror? 6
49:25 Indeed,” says the Lord,
“captives will be taken from a warrior;
spoils will be rescued from a conqueror.
I will oppose your adversary
and I will rescue your children.
Mazmur 102:20
Konteks102:20 in order to hear the painful cries of the prisoners,
and to set free those condemned to die, 7
Yeremia 34:8
Konteks34:8 The Lord spoke to Jeremiah after King Zedekiah had made a covenant 8 with all the people in Jerusalem 9 to grant their slaves their freedom.
Zakharia 9:11-12
Konteks9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. 9:12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you.
Yohanes 8:32-36
Konteks8:32 and you will know the truth, and the truth will set you free.” 10 8:33 “We are descendants 11 of Abraham,” they replied, 12 “and have never been anyone’s slaves! How can you say, 13 ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, 14 everyone who practices 15 sin is a slave 16 of sin. 8:35 The slave does not remain in the family 17 forever, but the son remains forever. 18 8:36 So if the son 19 sets you free, you will be really free.
Kisah Para Rasul 26:18
Konteks26:18 to open their eyes so that they turn 20 from darkness to light and from the power 21 of Satan to God, so that they may receive forgiveness of sins and a share 22 among those who are sanctified by faith in me.’
Roma 6:16-22
Konteks6:16 Do you not know that if you present yourselves 23 as obedient slaves, 24 you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? 25 6:17 But thanks be to God that though you were slaves to sin, you obeyed 26 from the heart that pattern 27 of teaching you were entrusted to, 6:18 and having been freed from sin, you became enslaved to righteousness. 6:19 (I am speaking in human terms because of the weakness of your flesh.) 28 For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.
6:21 So what benefit 29 did you then reap 30 from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed 31 from sin and enslaved to God, you have your benefit 32 leading to sanctification, and the end is eternal life.
Roma 7:23-25
Konteks7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 7:24 Wretched man that I am! Who will rescue me from this body of death? 7:25 Thanks be 33 to God through Jesus Christ our Lord! So then, 34 I myself serve the law of God with my mind, but 35 with my flesh I serve 36 the law of sin.
Roma 7:2
Konteks7:2 For a married woman is bound by law to her husband as long as he lives, but if her 37 husband dies, she is released from the law of the marriage. 38
Titus 2:1
Konteks2:1 But as for you, communicate the behavior that goes with 39 sound teaching.
Titus 2:1
Konteks2:1 But as for you, communicate the behavior that goes with 40 sound teaching.
[42:7] 1 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] 2 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.
[49:9] 3 tn Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.
[49:9] 4 tn Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”
[49:9] 5 tn Heb “show yourselves” (so ASV, NAB, NASB).
[49:24] 6 tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly עריץ (“violent [one], tyrant”; see v. 25).
[102:20] 7 tn Heb “the sons of death.” The phrase “sons of death” (see also Ps 79:11) is idiomatic for those condemned to die.
[34:8] 8 tn Usually translated “covenant.” See the study note on 11:2 for the rationale for the translation here.
[34:8] sn There are no details regarding the nature of this covenant, but it was probably a parity covenant in which the people agreed to free their slaves in exchange for some concessions from the king (see the study note on 11:2 for more details on the nature of ancient Near Eastern covenants). More details about this covenant are given in vv. 15, 18-19 where it is said to have been made before the
[34:8] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:32] 10 tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.
[8:32] sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).
[8:33] 11 tn Grk “We are the seed” (an idiom).
[8:33] 12 tn Grk “They answered to him.”
[8:33] 13 tn Or “How is it that you say.”
[8:34] 14 tn Grk “Truly, truly, I say to you.”
[8:34] 15 tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.
[8:34] 16 tn See the note on the word “slaves” in 4:51.
[8:35] 17 tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).
[8:35] 18 sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).
[8:36] 19 tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).
[26:18] 20 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] 21 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] 22 tn Or “and an inheritance.”
[6:16] 23 tn Grk “to whom you present yourselves.”
[6:16] 24 tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.
[6:16] 25 tn Grk “either of sin unto death, or obedience unto righteousness.”
[6:17] 26 tn Grk “you were slaves of sin but you obeyed.”
[6:19] 28 tn Or “because of your natural limitations” (NRSV).
[6:19] sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
[6:21] 30 tn Grk “have,” in a tense emphasizing their customary condition in the past.
[6:22] 31 tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”
[7:25] 33 tc ‡ Most
[7:25] 34 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[7:25] 35 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[7:25] 36 tn The words “I serve” have been repeated here for clarity.
[7:2] 37 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[7:2] sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.
[2:1] 39 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
[2:1] 40 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).