John 12:31

12:31 Now is the judgment of this world; now the ruler of this world ¹  will be driven out. ² 

John 16:11

16:11 and concerning judgment, ³  because ⁴  the ruler of this world ⁵  has been condemned. ⁶ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ⁷  you did not arrest me. ⁸  But this is your hour, ⁹  and that of the power ¹⁰  of darkness!”

Luke 22:2

22:2 The ¹¹  chief priests and the experts in the law ¹²  were trying to find some way ¹³  to execute ¹⁴  Jesus, ¹⁵  for they were afraid of the people. ¹⁶ 

Colossians 4:4

4:4 Pray that I may make it known as I should. ¹⁷ 

Ephesians 2:2

2:2 in which ¹⁸  you formerly lived ¹⁹  according to this world’s present path, ²⁰  according to the ruler of the kingdom ²¹  of the air, the ruler of ²²  the spirit ²³  that is now energizing ²⁴  the sons of disobedience, ²⁵ 

Ephesians 6:12

6:12 For our struggle ²⁶  is not against flesh and blood, ²⁷  but against the rulers, against the powers, against the world rulers of this darkness, ²⁸  against the spiritual forces ²⁹  of evil in the heavens. ³⁰ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³¹ 

Colossians 1:1

Salutation

1:1 From Paul, ³²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:4

4:4 Pray that I may make it known as I should. ³³ 

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:19

1:19 For God ³⁴  was pleased to have all his ³⁵  fullness dwell ³⁶  in the Son ³⁷ 

Revelation 12:9

12:9 So ³⁸  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Revelation 20:2-3

20:2 He ³⁹  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ⁴⁰  then ⁴¹  threw him into the abyss and locked ⁴²  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Revelation 20:7-8

Satan’s Final Defeat

20:7 Now ⁴³  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ⁴⁴  the nations at the four corners of the earth, Gog and Magog, ⁴⁵  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁴⁶ 

[12:31]  ¹ sn The ruler of this world is a reference to Satan.

[12:31]  ² tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[16:11]  ³ sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

[16:11]  ⁴ tn Or “that.”

[16:11]  ⁵ sn The ruler of this world is a reference to Satan.

[16:11]  ⁶ tn Or “judged.”

[22:53]  ⁷ tn Grk “in the temple.”

[22:53]  ⁸ tn Grk “lay hands on me.”

[22:53]  ⁹ tn Or “your time.”

[22:53]  ¹⁰ tn Or “authority,” “domain.”

[22:2]  ¹¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ¹² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ¹³ tn Grk “were seeking how.”

[22:2]  ¹⁴ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ¹⁶ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[4:4]  ¹⁷ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[2:2]  ¹⁸ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹⁹ tn Grk “walked.”

[2:2]  ²⁰ tn Or possibly “Aeon.”

[2:2]  ²¹ tn Grk “domain, [place of] authority.”

[2:2]  ²² tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²³ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ²⁴ tn Grk “working in.”

[2:2]  ²⁵ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[6:12]  ²⁶ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ²⁷ tn Grk “blood and flesh.”

[6:12]  ²⁸ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ²⁹ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ³⁰ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[1:13]  ³¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:1]  ³² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:4]  ³³ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[1:19]  ³⁴ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ³⁵ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ³⁶ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ³⁷ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[12:9]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[20:2]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ⁴⁰ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁴² tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:7]  ⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ⁴⁴ tn Or “mislead.”

[20:8]  ⁴⁵ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁴⁶ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).