Proverbs 4:18

4:18 But the path of the righteous is like the bright morning light, ¹ 

growing brighter and brighter ²  until full day. ³ 

John 5:35

5:35 He was a lamp that was burning and shining, ⁴  and you wanted to rejoice greatly for a short time ⁵  in his light.

John 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ⁶  When Jesus had said these things, he went away and hid himself from them.

Romans 2:19-20

2:19 and if you are convinced ⁷  that you yourself are a guide to the blind, a light to those who are in darkness, 2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth –

Romans 2:2

2:2 Now we know that God’s judgment is in accordance with truth ⁸  against those who practice such things.

Colossians 1:14

1:14 in whom we have redemption, ⁹  the forgiveness of sins.

Ephesians 5:8-14

5:8 for you were at one time darkness, but now you are ¹⁰  light in the Lord. Walk as children of the light – 5:9 for the fruit of the light ¹¹  consists in ¹²  all goodness, righteousness, and truth – 5:10 trying to learn ¹³  what is pleasing to the Lord. 5:11 Do not participate in the unfruitful deeds of darkness, but rather ¹⁴  expose them. ¹⁵  5:12 For the things they do ¹⁶  in secret are shameful even to mention. 5:13 But all things being exposed by the light are made evident. 5:14 For everything made evident is light, and for this reason it says: ¹⁷ 

“Awake, ¹⁸  O sleeper! ¹⁹ 

Rise from the dead,

and Christ will shine on you!” ²⁰ 

Philippians 2:15

2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world ²¹ 

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²²  any affection or mercy, ²³ 

Philippians 1:5

1:5 because of your participation ²⁴  in the gospel from the first day until now. ²⁵ 

Revelation 1:20--2:1

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ²⁶  The seven stars are the angels ²⁷  of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ²⁸  write the following: ²⁹ 

“This is the solemn pronouncement of ³⁰  the one who has a firm grasp on ³¹  the seven stars in his right hand ³²  – the one who walks among the seven golden ³³  lampstands:

[4:18]  ¹ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ² tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ³ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[5:35]  ⁴ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ⁵ tn Grk “for an hour.”

[12:36]  ⁶ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[2:19]  ⁷ tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.

[2:2]  ⁸ tn Or “based on truth.”

[1:14]  ⁹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[5:8]  ¹⁰ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

[5:9]  ¹¹ tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

[5:9]  ¹² tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”

[5:10]  ¹³ tn BDAG 255 s.v. δοκιμάζω 1 translates δοκιμάζοντες (dokimazonte") in Eph 5:10 as “try to learn.”

[5:11]  ¹⁴ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ¹⁵ tn Grk “rather even expose.”

[5:12]  ¹⁶ tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (Jup’ autwn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style.

[5:14]  ¹⁷ 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]  ¹⁸ tn Grk “Rise up.”

[5:14]  ¹⁹ 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]  ²⁰ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[2:15]  ²¹ tn Or “as stars in the universe.”

[2:1]  ²² tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²³ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:5]  ²⁴ sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).

[1:5]  ²⁵ tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.

[1:20]  ²⁶ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ²⁷ tn Or perhaps “the messengers.”

[2:1]  ²⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ²⁹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ³⁰ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  ³¹ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ³² sn On seven stars in his right hand see 1:16.

[2:1]  ³³ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.