1 John 5:18

5:18 We know that everyone fathered ¹  by God does not sin, but God ²  protects ³  the one he has fathered, and the evil one cannot touch him.

John 12:31

12:31 Now is the judgment of this world; now the ruler of this world ⁴  will be driven out. ⁵ 

John 14:30

14:30 I will not speak with you much longer, ⁶  for the ruler of this world is coming. ⁷  He has no power over me, ⁸ 

John 16:11

16:11 and concerning judgment, ⁹  because ¹⁰  the ruler of this world ¹¹  has been condemned. ¹² 

John 16:2

16:2 They will put you out of ¹³  the synagogue, ¹⁴  yet a time ¹⁵  is coming when the one who kills you will think he is offering service to God. 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 

Revelation 12:9

12:9 So ²⁶  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 13:7-8

13:7 The beast ²⁷  was permitted to go to war against the saints and conquer them. ²⁸  He was given ruling authority ²⁹  over every tribe, people, ³⁰  language, and nation, 13:8 and all those who live on the earth will worship the beast, ³¹  everyone whose name has not been written since the foundation of the world ³²  in the book of life belonging to the Lamb who was killed. ³³ 

Revelation 20:3

20:3 The angel ³⁴  then ³⁵  threw him into the abyss and locked ³⁶  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 ³⁷  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ³⁸  the nations at the four corners of the earth, Gog and Magog, ³⁹  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁴⁰ 

[5:18]  ¹ tn The concept represented by the verb γεννάω (gennaw) here means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see 2:29).

[5:18]  ² tn Grk “he”; see the note on the following word “protects.”

[5:18]  ³ tn The meaning of the phrase ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν (Jo gennhqeis ek tou qeou threi auton) in 5:18 is extraordinarily difficult. Again the author’s capacity for making obscure statements results in several possible meanings for this phrase: (1) “The fathering by God protects him [the Christian].” Here a textual variant for ὁ γεννηθείς (ἡ γέννησις, Jh gennhsi") has suggested to some that the passive participle should be understood as a noun (“fathering” or perhaps “birth”), but the ms evidence is extremely slight (1505 1852 2138 latt [sy^h] bo). This almost certainly represents a scribal attempt to clarify an obscure phrase. (2) “The One fathered by God [Jesus] protects him [the Christian].” This is a popular interpretation, and is certainly possible grammatically. Yet the introduction of a reference to Jesus in this context is sudden; to be unambiguous the author could have mentioned the “Son of God” here, or used the pronoun ἐκεῖνος (ekeinos) as a reference to Jesus as he consistently does elsewhere in 1 John. This interpretation, while possible, seems in context highly unlikely. (3) “The one fathered by God [the Christian] protects himself.” Again a textual problem is behind this alternative, since a number of mss (א A^c P Ψ 33 1739 Ï) supply the reflexive pronoun ἑαυτόν (Jeauton) in place of αὐτόν in 5:18. On the basis of the external evidence this has a good possibility of being the original reading, but internal evidence favors αὐτόν as the more difficult reading, since ἑαυτόν may be explained as a scribal attempt at grammatical smoothness. From a logical standpoint, however, it is difficult to make much more sense out of ἑαυτόν; to say what “the Christian protects himself” means in the context is far from clear. (4) “The one fathered by God [the Christian] holds on to him [God].” This results in further awkwardness, because the third person pronoun (αὐτοῦ, autou) in the following clause must refer to the Christian, not God. Furthermore, although τηρέω (threw) can mean “hold on to” (BDAG 1002 s.v. 2.c), this is not a common meaning for the verb in Johannine usage, occurring elsewhere only in Rev 3:3. (5) “The one fathered by God [the Christian], he [God] protects him [the Christian].” This involves a pendant nominative construction (ὁ γεννηθεὶς ἐκ τοῦ θεοῦ) where a description of something within the clause is placed in the nominative case and moved forward ahead of the clause for emphatic reasons. This may be influenced by Semitic style; such a construction is also present in John 17:2 (“in order that everyone whom You have given to him, he may give to them eternal life”). This view is defended by K. Beyer (Semitische Syntax im Neuen Testament [SUNT], 1:216ff.) and appears to be the most probable in terms both of syntax and of sense. It makes God the protector of the Christian (rather than the Christian himself), which fits the context much better, and there is precedent in Johannine literature for such syntactical structure.

[12:31]  ⁴ sn The ruler of this world is a reference to Satan.

[12:31]  ⁵ 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]  ⁶ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁷ sn The ruler of this world is a reference to Satan.

[14:30]  ⁸ tn Grk “in me he has nothing.”

[16:11]  ⁹ 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]  ¹⁰ tn Or “that.”

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

[16:11]  ¹² tn Or “judged.”

[16:2]  ¹³ tn Or “expel you from.”

[16:2]  ¹⁴ sn See the note on synagogue in 6:59.

[16:2]  ¹⁵ tn Grk “an hour.”

[16:2]  ¹⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[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.

[12:9]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[13:7]  ²⁷ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ²⁸ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ²⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ³⁰ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:8]  ³¹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ³² tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ³³ tn Or “slaughtered”; traditionally, “slain.”

[20:3]  ³⁴ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³⁶ 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]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ³⁸ tn Or “mislead.”

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

[20:8]  ⁴⁰ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).