Job 1:8-11

1:8 So the Lord said to Satan, “Have you considered ¹  my servant Job? There ²  is no one like him on the earth, a pure and upright man, one who fears God and turns away ³  from evil.”

1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? ⁴  1:10 Have you ⁵  not made a hedge ⁶  around him and his household and all that he has on every side? You have blessed ⁷  the work of his hands, and his livestock ⁸  have increased ⁹  in the land. 1:11 But ¹⁰  extend your hand and strike ¹¹  everything he has, and he will no doubt ¹²  curse you ¹³  to your face!”

Job 2:4-6

2:4 But ¹⁴  Satan answered the Lord, “Skin for ¹⁵  skin! ¹⁶  Indeed, a man will give up ¹⁷  all that he has to save his life! ¹⁸  2:5 But extend your hand and strike his bone and his flesh, ¹⁹  and he will no doubt ²⁰  curse you to your face!”

2:6 So the Lord said to Satan, “All right, ²¹  he is ²²  in your power; ²³  only preserve ²⁴  his life.”

John 8:44

8:44 You people ²⁵  are from ²⁶  your father the devil, and you want to do what your father desires. ²⁷  He ²⁸  was a murderer from the beginning, and does not uphold the truth, ²⁹  because there is no truth in him. Whenever he lies, ³⁰  he speaks according to his own nature, ³¹  because he is a liar and the father of lies. ³² 

Acts 5:3-4

5:3 But Peter said, “Ananias, why has Satan filled ³³  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ³⁴  the land? 5:4 Before it was sold, ³⁵  did it not ³⁶  belong to you? And when it was sold, was the money ³⁷  not at your disposal? How have you thought up this deed in your heart? ³⁸  You have not lied to people ³⁹  but to God!”

Acts 5:2

5:2 He ⁴⁰  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁴¹  only part of it and placed it at the apostles’ feet.

Acts 2:9-10

2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ⁴²  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁴³  and visitors from Rome, ⁴⁴ 

Acts 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁴⁵  when the day of Pentecost had come, they were all together in one place.

Acts 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁴⁶  were speaking to the people, the priests and the commander ⁴⁷  of the temple guard ⁴⁸  and the Sadducees ⁴⁹  came up ⁵⁰  to them,

Acts 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁵¹  were speaking to the people, the priests and the commander ⁵²  of the temple guard ⁵³  and the Sadducees ⁵⁴  came up ⁵⁵  to them,

Acts 4:6

4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ⁵⁶ 

Revelation 12:9-10

12:9 So ⁵⁷  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 ⁵⁸  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁵⁹  of his Christ, ⁶⁰  have now come,

because the accuser of our brothers and sisters, ⁶¹ 

the one who accuses them day and night ⁶²  before our God,

has been thrown down.

Revelation 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ⁶³  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Revelation 16:13-14

16:13 Then ⁶⁴  I saw three unclean spirits ⁶⁵  that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ⁶⁶  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁶⁷ 

Revelation 20:3

20:3 The angel ⁶⁸  then ⁶⁹  threw him into the abyss and locked ⁷⁰  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

Satan’s Final Defeat

20:7 Now ⁷¹  when the thousand years are finished, Satan will be released from his prison

Revelation 20:10

20:10 And the devil who deceived ⁷²  them was thrown into the lake of fire and sulfur, ⁷³  where the beast and the false prophet are ⁷⁴  too, and they will be tormented there day and night forever and ever.

[1:8]  ¹ tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).

[1:8]  ² tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”

[1:8]  ³ tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.

[1:9]  ⁴ tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.

[1:10]  ⁵ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ⁶ tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ⁷ sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ⁸ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ⁹ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).

[1:11]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[2:4]  ¹⁴ tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.

[2:4]  ¹⁵ tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.

[2:4]  ¹⁶ sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.

[2:4]  ¹⁷ tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).

[2:4]  ¹⁸ tn Heb “Indeed, all that a man has he will give for his life.”

[2:5]  ¹⁹ 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]  ²⁰ sn This is the same oath formula found in 1:11; see the note there.

[2:6]  ²¹ tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.

[2:6]  ²² tn The LXX has “I deliver him up to you.”

[2:6]  ²³ tn Heb “hand.”

[2:6]  ²⁴ sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.

[8:44]  ²⁵ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ²⁶ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ²⁷ tn Grk “the desires of your father you want to do.”

[8:44]  ²⁸ tn Grk “That one” (referring to the devil).

[8:44]  ²⁹ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ³⁰ tn Grk “Whenever he speaks the lie.”

[8:44]  ³¹ tn Grk “he speaks from his own.”

[8:44]  ³² tn Grk “because he is a liar and the father of it.”

[5:3]  ³³ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ³⁴ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ³⁵ tn Grk “Remaining to you.”

[5:4]  ³⁶ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ³⁷ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ³⁸ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ³⁹ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:2]  ⁴⁰ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁴¹ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[2:9]  ⁴² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:10]  ⁴³ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁴⁴ map For location see JP4 A1.

[2:1]  ⁴⁵ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[4:1]  ⁴⁶ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁴⁷ tn Or “captain.”

[4:1]  ⁴⁸ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ⁴⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁵⁰ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:1]  ⁵¹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁵² tn Or “captain.”

[4:1]  ⁵³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ⁵⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁵⁵ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:6]  ⁵⁶ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[12:9]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁵⁹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁶¹ 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]  ⁶² tn Or “who accuses them continually.”

[13:14]  ⁶³ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[16:13]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ⁶⁵ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ⁶⁶ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ⁶⁷ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[20:3]  ⁶⁸ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁷⁰ 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]  ⁷¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:10]  ⁷² tn Or “misled.”

[20:10]  ⁷³ tn Traditionally, “brimstone.”

[20:10]  ⁷⁴ 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.