2 Corinthians 11:3

11:3 But I am afraid that ¹  just as the serpent ²  deceived Eve by his treachery, ³  your minds may be led astray ⁴  from a sincere and pure ⁵  devotion to Christ.

2 Corinthians 11:14

11:14 And no wonder, for even Satan disguises himself ⁶  as an angel of light.

2 Corinthians 11:1

Paul and His Opponents

11:1 I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me!

2 Corinthians 1:1-2

Salutation

1:1 From Paul, ⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, ⁸  with all the saints who are in all Achaia. ⁹  1:2 Grace and peace to you ¹⁰  from God our Father and the Lord Jesus Christ!

Job 1:11

1:11 But ¹¹  extend your hand and strike ¹²  everything he has, and he will no doubt ¹³  curse you ¹⁴  to your face!”

Job 2:3

2:3 Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly ¹⁵  to his integrity, ¹⁶  so that ¹⁷  you stirred me up to destroy him ¹⁸  without reason.” ¹⁹ 

Job 2:5

2:5 But extend your hand and strike his bone and his flesh, ²⁰  and he will no doubt ²¹  curse you to your face!”

Job 2:9

2:9 Then ²²  his wife said to him, “Are you still holding firmly to your integrity? ²³  Curse ²⁴  God, and die!” ²⁵ 

Zechariah 3:1-4

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ²⁶  standing before the angel of the Lord, with Satan ²⁷  standing at his right hand to accuse him. 3:2 The Lord ²⁸  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ²⁹  rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes ³⁰  as he stood there before the angel. 3:4 The angel ³¹  spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you ³²  in fine clothing.”

Luke 22:31

22:31 “Simon, ³³  Simon, pay attention! ³⁴  Satan has demanded to have you all, ³⁵  to sift you like wheat, ³⁶ 

John 13:2

13:2 The evening meal ³⁷  was in progress, and the devil had already put into the heart ³⁸  of Judas Iscariot, Simon’s son, that he should betray ³⁹  Jesus. ⁴⁰ 

Acts 1:25

1:25 to assume the task ⁴¹  of this service ⁴²  and apostleship from which Judas turned aside ⁴³  to go to his own place.” ⁴⁴ 

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴⁵  the former ⁴⁶  account, ⁴⁷  Theophilus, ⁴⁸  about all that Jesus began to do and teach

Colossians 1:5

1:5 Your faith and love have arisen ⁴⁹  from the hope laid up ⁵⁰  for you in heaven, which you have heard about in the message of truth, the gospel ⁵¹ 

Ephesians 6:11-12

6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ⁵²  of the devil. 6:12 For our struggle ⁵³  is not against flesh and blood, ⁵⁴  but against the rulers, against the powers, against the world rulers of this darkness, ⁵⁵  against the spiritual forces ⁵⁶  of evil in the heavens. ⁵⁷ 

Ephesians 6:2

6:2 “Honor your father and mother,” ⁵⁸  which is the first commandment accompanied by a promise, namely,

Ephesians 2:1

New Life Individually

2:1 And although you were ⁵⁹  dead ⁶⁰  in your transgressions and sins,

Ephesians 2:1

New Life Individually

2:1 And although you were ⁶¹  dead ⁶²  in your transgressions and sins,

Ephesians 5:8

5:8 for you were at one time darkness, but now you are ⁶³  light in the Lord. Walk as children of the light –

Revelation 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ⁶⁴  (who have not learned the so-called “deep secrets ⁶⁵  of Satan”), to you I say: I do not put any additional burden on you.

Revelation 12:9-11

12:9 So ⁶⁶  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 ⁶⁷  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁶⁸  of his Christ, ⁶⁹  have now come,

because the accuser of our brothers and sisters, ⁷⁰ 

the one who accuses them day and night ⁷¹  before our God,

has been thrown down.

12:11 But ⁷²  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁷³  so much that they were afraid to die.

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ⁷⁴  everyone whose name has not been written since the foundation of the world ⁷⁵  in the book of life belonging to the Lamb who was killed. ⁷⁶ 

[11:3]  ¹ tn Grk “I fear lest somehow.”

[11:3]  ² tn Or “the snake.”

[11:3]  ³ tn Or “craftiness.”

[11:3]  ⁴ tn Or “corrupted,” “seduced.”

[11:3]  ⁵ tc Although most mss (א² H Ψ 0121 0243 1739 1881 Ï) lack “and pure” (καὶ τῆς ἁγνότητος, kai th" Jagnothto"; Grk “and purity”) several important and early witnesses (Ì⁴⁶ א* B D^[2] F G 33 81 104 pc ar r co) retain these words. Their presence in such mss across such a wide geographical distribution argues for their authenticity. The omission from the majority of mss can be explained by haplography, since the -τητος ending of ἁγνότητος is identical to the ending of ἁπλότητος (Japlothto", “sincerity”) three words back (ἁπλότητος καὶ τῆς ἁγνότητος); further, since the meanings of “sincerity” and “purity” are similar they might seem redundant. A copyist would scarcely notice the omission because Paul’s statement still makes sense without “and from purity.”

[11:14]  ⁶ tn Or “Satan himself masquerades.”

[1:1]  ⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:1]  ⁹ tn Or “are throughout Achaia.”

[1:2]  ¹⁰ tn Grk “Grace to you and peace.”

[1:11]  ¹¹ tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).

[1:11]  ¹² tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.

[1:11]  ¹³ sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.

[1:11]  ¹⁴ tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.

[2:3]  ¹⁵ tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (’odennu, “yet he”) it emphasizes that “he is still holding firmly.” The testing has simply strengthened Job in his integrity.

[2:3]  ¹⁶ tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect.

[2:3]  ¹⁷ tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).

[2:3]  ¹⁸ tn The verb literally means “to swallow”; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, “A Note on the Root bala`,” JTS 13 (1962): 320-23; and N. M. Sarna, “Epic Substratum in the Prose of Job,”JBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.

[2:3]  ¹⁹ sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.

[2:5]  ²⁰ sn The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28).

[2:5]  ²¹ sn This is the same oath formula found in 1:11; see the note there.

[2:9]  ²² tn The versions have some information here that is interesting, albeit fanciful. The Targum calls her “Dinah.” The LXX has “when a long time had passed.” But the whole rendering of the LXX is paraphrastic: “How long will you hold out, saying, ‘Behold, I wait yet a little while, expecting the hope of my deliverance?’ for behold, your memorial is abolished from the earth, even your sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and you yourself sit down to spend the night in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting sun, that I may rest from my labors and pains that now beset me, but say some word against the Lord and die.”

[2:9]  ²³ sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.

[2:9]  ²⁴ tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6).

[2:9]  ²⁵ tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 §110.f).

[3:1]  ²⁶ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ²⁷ tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[3:2]  ²⁸ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:3]  ³⁰ sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.

[3:4]  ³¹ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ³² tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”

[22:31]  ³³ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ³⁴ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ³⁵ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ³⁶ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[13:2]  ³⁷ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ³⁸ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ³⁹ tn Or “that he should hand over.”

[13:2]  ⁴⁰ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[1:25]  ⁴¹ tn Grk “to take the place.”

[1:25]  ⁴² tn Or “of this ministry.”

[1:25]  ⁴³ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁴⁴ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:1]  ⁴⁵ tn Or “produced,” Grk “made.”

[1:1]  ⁴⁶ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁴⁷ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ⁴⁸ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:5]  ⁴⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁵⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁵¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[6:11]  ⁵² tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:12]  ⁵³ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ⁵⁴ tn Grk “blood and flesh.”

[6:12]  ⁵⁵ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ⁵⁶ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ⁵⁷ 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.

[6:2]  ⁵⁸ sn A quotation from Exod 20:12 and Deut 5:16.

[2:1]  ⁵⁹ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁶⁰ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:1]  ⁶¹ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁶² sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[5:8]  ⁶³ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

[2:24]  ⁶⁴ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ⁶⁵ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[12:9]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁶⁸ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁷⁰ 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]  ⁷¹ tn Or “who accuses them continually.”

[12:11]  ⁷² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁷³ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:8]  ⁷⁴ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁷⁵ 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]  ⁷⁶ tn Or “slaughtered”; traditionally, “slain.”