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 14:30

14:30 I will not speak with you much longer, ³  for the ruler of this world is coming. ⁴  He has no power over me, ⁵ 

Genesis 3:15

3:15 And I will put hostility ⁶  between you and the woman

and between your offspring and her offspring; ⁷ 

her offspring will attack ⁸  your head,

and ⁹  you ¹⁰  will attack her offspring’s heel.” ¹¹ 

Psalms 68:18

68:18 You ascend on high, ¹² 

you have taken many captives. ¹³ 

You receive tribute ¹⁴  from ¹⁵  men,

including even sinful rebels.

Indeed the Lord God lives there! ¹⁶ 

Isaiah 49:24-26

49:24 Can spoils be taken from a warrior,

or captives be rescued from a conqueror? ¹⁷ 

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.

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ¹⁸ 

Then all humankind ¹⁹  will recognize that

I am the Lord, your deliverer,

your protector, ²⁰  the powerful ruler of Jacob.” ²¹ 

Luke 10:18

10:18 So ²²  he said to them, “I saw ²³  Satan fall ²⁴  like lightning ²⁵  from heaven.

Romans 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Romans 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Colossians 4:4

4:4 Pray that I may make it known as I should. ²⁶ 

Ephesians 2:2

2:2 in which ²⁷  you formerly lived ²⁸  according to this world’s present path, ²⁹  according to the ruler of the kingdom ³⁰  of the air, the ruler of ³¹  the spirit ³²  that is now energizing ³³  the sons of disobedience, ³⁴ 

Colossians 2:15

2:15 Disarming ³⁵  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ³⁶ 

Hebrews 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ³⁷  their humanity, ³⁸  so that through death he could destroy ³⁹  the one who holds the power of death (that is, the devil),

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:8

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Revelation 12:7-10

War in Heaven

12:7 Then ⁴⁰  war broke out in heaven: Michael ⁴¹  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ⁴²  the dragon was not strong enough to prevail, ⁴³  so there was no longer any place left ⁴⁴  in heaven for him and his angels. ⁴⁵  12:9 So ⁴⁶  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. 12:10 Then ⁴⁷  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁴⁸  of his Christ, ⁴⁹  have now come,

because the accuser of our brothers and sisters, ⁵⁰ 

the one who accuses them day and night ⁵¹  before our God,

has been thrown down.

Revelation 20:2-3

20:2 He ⁵²  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ⁵³  then ⁵⁴  threw him into the abyss and locked ⁵⁵  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 20:10

20:10 And the devil who deceived ⁵⁶  them was thrown into the lake of fire and sulfur, ⁵⁷  where the beast and the false prophet are ⁵⁸  too, and they will be tormented there day and night forever and ever.

[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.

[14:30]  ³ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁴ sn The ruler of this world is a reference to Satan.

[14:30]  ⁵ tn Grk “in me he has nothing.”

[3:15]  ⁶ tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ⁷ sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ⁸ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ⁹ tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ¹⁰ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ¹¹ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[68:18]  ¹² tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ¹³ tn Heb “you have taken captives captive.”

[68:18]  ¹⁴ tn Or “gifts.”

[68:18]  ¹⁵ tn Or “among.”

[68:18]  ¹⁶ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[49:24]  ¹⁷ tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsa^a reads correctly עריץ (“violent [one], tyrant”; see v. 25).

[49:26]  ¹⁸ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ¹⁹ tn Heb “flesh” (so KJV, NASB).

[49:26]  ²⁰ tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ²¹ tn Heb “the powerful [one] of Jacob.” See 1:24.

[10:18]  ²² 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]  ²³ tn This is an imperfect tense verb.

[10:18]  ²⁴ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ²⁵ 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).

[4:4]  ²⁶ 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]  ²⁷ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ²⁸ tn Grk “walked.”

[2:2]  ²⁹ tn Or possibly “Aeon.”

[2:2]  ³⁰ tn Grk “domain, [place of] authority.”

[2:2]  ³¹ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ³² 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]  ³³ tn Grk “working in.”

[2:2]  ³⁴ 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.

[2:15]  ³⁵ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ³⁶ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[2:14]  ³⁷ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ³⁸ tn Grk “the same.”

[2:14]  ³⁹ tn Or “break the power of,” “reduce to nothing.”

[12:7]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ⁴¹ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:8]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ⁴³ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ⁴⁴ tn Grk “found.”

[12:8]  ⁴⁵ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁴⁸ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁴⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁵⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ⁵¹ tn Or “who accuses them continually.”

[20:2]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ⁵³ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁵⁵ 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.

[20:10]  ⁵⁶ tn Or “misled.”

[20:10]  ⁵⁷ tn Traditionally, “brimstone.”

[20:10]  ⁵⁸ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.