Job 4:18

4:18 If ¹  God ²  puts no trust in ³  his servants ⁴ 

and attributes ⁵  folly ⁶  to his angels,

Luke 10:18

10:18 So ⁷  he said to them, “I saw ⁸  Satan fall ⁹  like lightning ¹⁰  from heaven.

John 8:44

8:44 You people ¹¹  are from ¹²  your father the devil, and you want to do what your father desires. ¹³  He ¹⁴  was a murderer from the beginning, and does not uphold the truth, ¹⁵  because there is no truth in him. Whenever he lies, ¹⁶  he speaks according to his own nature, ¹⁷  because he is a liar and the father of lies. ¹⁸ 

John 8:1

8:1 But Jesus went to the Mount of Olives. ¹⁹ 

John 3:8

3:8 The wind ²⁰  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ²¹ 

Jude 1:6

1:6 You also know that ²²  the angels who did not keep within their proper domain ²³  but abandoned their own place of residence, he has kept ²⁴  in eternal chains ²⁵  in utter ²⁶  darkness, locked up ²⁷  for the judgment of the great Day.

[4:18]  ¹ tn The particle הֵן (hen) introduces a conditional clause here, although the older translations used “behold.” The clause forms the foundation for the point made in the next verse, an argument by analogy – if this be true, then how much more/less the other.

[4:18]  ² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[4:18]  ³ tn The verb יַאֲמִין (ya’amin), a Hiphil imperfect from אָמַן (’aman) followed by the preposition בּ (bet), means “trust in.”

[4:18]  ⁴ sn The servants here must be angels in view of the parallelism. The Targum to Job interpreted them to be the prophets. In the book we have already read about the “sons of God” who take their stand as servants before the Lord (1:6; 2:1). And Ps 104:4 identifies the angels as servants (using שָׁרַת, sharat).

[4:18]  ⁵ tn The verb שִׂים (sim, “set”) with the preposition בּ (bet) has the sense of “impute” or “attribute something to someone.”

[4:18]  ⁶ tn The word תָּהֳלָה (toholah) is a hapax legomenon, and so has created some confusion in the various translations. It seems to mean “error; folly.” The word is translated “perverseness” in the LXX; but Symmachus connects it with the word for “madness.” “Some commentators have repointed the word to תְּהִלָּה (tÿhillah, “praise”) making the line read: “he finds no [cause for] praise in his angels.” Others suggest תִּפְלָה (tiflah, “offensiveness, silliness”) a bigger change; this matches the idiom in Job 24:12. But if the etymology of the word is הָלַל (halal, “to be mad”) then that change is not necessary. The feminine noun “madness” still leaves the meaning of the line a little uncertain: “[if] he does not impute madness to his angels.” The point of the verse is that God finds flaws in his angels and does not put his trust in them.

[10:18]  ⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ⁸ tn This is an imperfect tense verb.

[10:18]  ⁹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹⁰ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[8:44]  ¹¹ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ¹² tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ¹³ tn Grk “the desires of your father you want to do.”

[8:44]  ¹⁴ tn Grk “That one” (referring to the devil).

[8:44]  ¹⁵ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ¹⁶ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁷ tn Grk “he speaks from his own.”

[8:44]  ¹⁸ tn Grk “because he is a liar and the father of it.”

[8:1]  ¹⁹ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[3:8]  ²⁰ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ²¹ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[1:6]  ²² tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ²³ tn Grk “who did not keep their own domain.”

[1:6]  ²⁴ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ²⁵ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ²⁶ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ²⁷ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).