Mazmur 27:1

Psalm 27 ¹ 

By David.

27:1 The Lord delivers and vindicates me! ² 

I fear no one! ³ 

The Lord protects my life!

I am afraid of no one! ⁴ 

Mazmur 84:11

84:11 For the Lord God is our sovereign protector. ⁵ 

The Lord bestows favor ⁶  and honor;

he withholds no good thing from those who have integrity. ⁷ 

Mazmur 97:11

97:11 The godly bask in the light;

the morally upright experience joy. ⁸ 

Mazmur 112:4

112:4 In the darkness a light ⁹  shines for the godly,

for each one who is merciful, compassionate, and just. ¹⁰ 

Yesaya 2:5

2:5 O descendants ¹¹  of Jacob,

come, let us walk in the Lord’s guiding light. ¹² 

Yesaya 60:1-3

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ¹³  of the Lord shines on you!

60:2 For, look, darkness covers the earth

and deep darkness covers ¹⁴  the nations,

but the Lord shines on you;

his splendor ¹⁵  appears over you.

60:3 Nations come to your light,

kings to your bright light.

Yesaya 60:19-20

60:19 The sun will no longer supply light for you by day,

nor will the moon’s brightness shine on you;

the Lord will be your permanent source of light –

the splendor of your God will shine upon you. ¹⁶ 

60:20 Your sun will no longer set;

your moon will not disappear; ¹⁷ 

the Lord will be your permanent source of light;

your time ¹⁸  of sorrow will be over.

Maleakhi 4:2

4:2 But for you who respect my name, the sun of vindication ¹⁹  will rise with healing wings, ²⁰  and you will skip about ²¹  like calves released from the stall.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ²²  “I am the light of the world. ²³  The one who follows me will never ²⁴  walk in darkness, but will have the light of life.”

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ²⁵  from darkness to light and from the power ²⁶  of Satan to God, so that they may receive forgiveness of sins and a share ²⁷  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, ²⁸  I consider myself fortunate that I am about to make my defense before you today,

Kolose 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Wahyu 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Wahyu 22:5

22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

[27:1]  ¹ sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.

[27:1]  ² tn Heb “the Lord [is] my light and my deliverance.” “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).

[27:1]  ³ tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”

[27:1]  ⁴ tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”

[84:11]  ⁵ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ⁶ tn Or “grace.”

[84:11]  ⁷ tn Heb “he does not withhold good to those walking in integrity.”

[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.

[112:4]  ⁹ tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.

[112:4]  ¹⁰ tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.

[2:5]  ¹¹ tn Heb “house,” referring to the family line or descendants (likewise in v. 6).

[2:5]  ¹² tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”

[60:1]  ¹³ tn Or “glory” (so most English versions).

[60:2]  ¹⁴ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ¹⁵ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[60:19]  ¹⁶ tn Heb “and your God for your splendor.”

[60:20]  ¹⁷ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

[60:20]  ¹⁸ tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).

[4:2]  ¹⁹ tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”

[4:2]  sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the Lord as a time of restoration when God vindicates his people (see 2 Sam 23:4; Isa 30:26; 60:1, 3). Their vindication and restoration will be as obvious and undeniable as the bright light of the rising sun.

[4:2]  ²⁰ sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).

[4:2]  ²¹ tn Heb “you will go out and skip about.”

[8:12]  ²² tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ²³ 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]  ²⁴ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[26:18]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “and an inheritance.”

[26:2]  ²⁸ sn See the note on King Agrippa in 25:13.