John 14:30

14:30 I will not speak with you much longer, ¹  for the ruler of this world is coming. ²  He has no power over me, ³ 

Acts 26:18

26:18 to open their eyes so that they turn ⁴  from darkness to light and from the power ⁵  of Satan to God, so that they may receive forgiveness of sins and a share ⁶  among those who are sanctified by faith in me.’

Acts 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁷  I consider myself fortunate that I am about to make my defense before you today,

Colossians 4:3-6

4:3 At the same time pray ⁸  for us too, that ⁹  God may open a door for the message ¹⁰  so that we may proclaim ¹¹  the mystery of Christ, for which I am in chains. ¹²  4:4 Pray that I may make it known as I should. ¹³  4:5 Conduct yourselves ¹⁴  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Ephesians 6:12

6:12 For our struggle ¹⁵  is not against flesh and blood, ¹⁶  but against the rulers, against the powers, against the world rulers of this darkness, ¹⁷  against the spiritual forces ¹⁸  of evil in the heavens. ¹⁹ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁰ 

Revelation 12:9-12

12:9 So ²¹  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 ²²  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ²³  of his Christ, ²⁴  have now come,

because the accuser of our brothers and sisters, ²⁵ 

the one who accuses them day and night ²⁶  before our God,

has been thrown down.

12:11 But ²⁷  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²⁸  so much that they were afraid to die.

12:12 Therefore you heavens rejoice, and all who reside in them!

But ²⁹  woe to the earth and the sea

because the devil has come down to you!

He ³⁰  is filled with terrible anger,

for he knows that he only has a little time!”

[14:30]  ¹ tn Grk “I will no longer speak many things with you.”

[14:30]  ² sn The ruler of this world is a reference to Satan.

[14:30]  ³ tn Grk “in me he has nothing.”

[26:18]  ⁴ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁵ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁶ tn Or “and an inheritance.”

[26:2]  ⁷ sn See the note on King Agrippa in 25:13.

[4:3]  ⁸ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁹ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ¹⁰ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ¹¹ tn Or “so that we may speak.”

[4:3]  ¹² tn Or “in prison.”

[4:4]  ¹³ 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.

[4:5]  ¹⁴ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[6:12]  ¹⁵ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ¹⁶ tn Grk “blood and flesh.”

[6:12]  ¹⁷ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ¹⁸ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ¹⁹ 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.

[1:13]  ²⁰ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[12:9]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ²³ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ²⁵ 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]  ²⁶ tn Or “who accuses them continually.”

[12:11]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²⁸ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ²⁹ tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

[12:12]  ³⁰ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.