2 Kings 4:12

4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” ¹  So he did so and she came to him. ² 

2 Kings 4:31

4:31 Now Gehazi went on ahead of them. He placed the staff on the child’s face, but there was no sound or response. When he came back to Elisha ³  he told him, “The child did not wake up.”

2 Kings 4:36

4:36 Elisha ⁴  called to Gehazi and said, “Get the Shunammite woman.” So he did so ⁵  and she came to him. He said to her, “Take your son.”

Matthew 10:4

10:4 Simon the Zealot ⁶  and Judas Iscariot, ⁷  who betrayed him. ⁸ 

John 6:70

6:70 Jesus replied, ⁹  “Didn’t I choose you, the twelve, and yet one of you is the devil?” ¹⁰ 

John 12:6

12:6 (Now Judas ¹¹  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ¹²  he used to steal what was put into it.) ¹³ 

John 13:2

13:2 The evening meal ¹⁴  was in progress, and the devil had already put into the heart ¹⁵  of Judas Iscariot, Simon’s son, that he should betray ¹⁶  Jesus. ¹⁷ 

Acts 8:18-19

8:18 Now Simon, when he saw that the Spirit ¹⁸  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ¹⁹  too, so that everyone I place my hands on may receive the Holy Spirit.”

[4:12]  ¹ tn Heb “Call for this Shunammite woman.”

[4:12]  ² tn Heb “and he called for her and she stood before him.”

[4:31]  ³ tn Heb “to meet him.”

[4:36]  ⁴ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[4:36]  ⁵ tn Heb “and he called for her.”

[10:4]  ⁶ tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.

[10:4]  ⁷ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[10:4]  ⁸ tn Grk “who even betrayed him.”

[6:70]  ⁹ tn Grk “Jesus answered them.”

[6:70]  ¹⁰ tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”

[12:6]  ¹¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ¹² tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ¹³ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[13:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “that he should hand over.”

[13:2]  ¹⁷ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[8:18]  ¹⁸ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ¹⁹ tn Or “ability”; Grk “authority.”