John 8:37

8:37 I know that you are Abraham’s descendants. ¹  But you want ²  to kill me, because my teaching ³  makes no progress among you. ⁴ 

Psalms 37:12

37:12 Evil men plot against the godly ⁵ 

and viciously attack them. ⁶ 

Psalms 37:32

37:32 Evil men set an ambush for the godly

and try to kill them. ⁷ 

Galatians 4:16

4:16 So then, have I become your enemy by telling you the truth? ⁸ 

Galatians 4:29

4:29 But just as at that time the one born by natural descent ⁹  persecuted the one born according to the Spirit, ¹⁰  so it is now.

Galatians 4:1

4:1 Now I mean that the heir, as long as he is a minor, ¹¹  is no different from a slave, though he is the owner ¹²  of everything.

Galatians 3:12-15

3:12 But the law is not based on faith, ¹³  but the one who does the works of the law ¹⁴  will live by them. ¹⁵  3:13 Christ redeemed us from the curse of the law by becoming ¹⁶  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ¹⁷  3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ¹⁸  so that we could receive the promise of the Spirit by faith.

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ¹⁹  I offer an example from everyday life: ²⁰  When a covenant ²¹  has been ratified, ²²  even though it is only a human contract, no one can set it aside or add anything to it.

Revelation 12:4

12:4 Now ²³  the dragon’s ²⁴  tail swept away a third of the stars in heaven and hurled them to the earth. Then ²⁵  the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born.

Revelation 12:12-13

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

But ²⁶  woe to the earth and the sea

because the devil has come down to you!

He ²⁷  is filled with terrible anger,

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

12:13 Now ²⁸  when the dragon realized ²⁹  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Revelation 12:17

12:17 So ³⁰  the dragon became enraged at the woman and went away to make war on the rest of her children, ³¹  those who keep ³²  God’s commandments and hold to ³³  the testimony about Jesus. ³⁴  (12:18) And the dragon ³⁵  stood ³⁶  on the sand ³⁷  of the seashore. ³⁸ 

[8:37]  ¹ tn Grk “seed” (an idiom).

[8:37]  ² tn Grk “you are seeking.”

[8:37]  ³ tn Grk “my word.”

[8:37]  ⁴ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[37:12]  ⁵ tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ⁶ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[37:32]  ⁹ tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.

[4:16]  ¹³ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[4:29]  ¹⁷ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ¹⁸ tn Or “the one born by the Spirit’s [power].”

[4:1]  ²¹ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ²² tn Grk “master” or “lord” (κύριος, kurios).

[3:12]  ²⁵ tn Grk “is not from faith.”

[3:12]  ²⁶ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ²⁷ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[3:13]  ²⁹ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ³⁰ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:14]  ³³ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:15]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ³⁸ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ³⁹ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ⁴⁰ tn Or “has been put into effect.”

[12:4]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ⁴² tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:12]  ⁴⁵ 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]  ⁴⁶ 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.

[12:13]  ⁴⁹ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁵⁰ tn Grk “saw.”

[12:17]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁵⁴ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁵⁵ tn Or “who obey.”

[12:17]  ⁵⁶ tn Grk “and having.”

[12:17]  ⁵⁷ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ⁵⁸ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁵⁹ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁶⁰ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁶¹ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.