John 8:44

8:44 You people ¹  are from ²  your father the devil, and you want to do what your father desires. ³  He ⁴  was a murderer from the beginning, and does not uphold the truth, ⁵  because there is no truth in him. Whenever he lies, ⁶  he speaks according to his own nature, ⁷  because he is a liar and the father of lies. ⁸ 

John 13:2

13:2 The evening meal ⁹  was in progress, and the devil had already put into the heart ¹⁰  of Judas Iscariot, Simon’s son, that he should betray ¹¹  Jesus. ¹² 

John 13:21

13:21 When he had said these things, Jesus was greatly distressed ¹³  in spirit, and testified, ¹⁴  “I tell you the solemn truth, ¹⁵  one of you will betray me.” ¹⁶ 

John 13:27

13:27 And after Judas ¹⁷  took the piece of bread, Satan entered into him. ¹⁸  Jesus said to him, ¹⁹  “What you are about to do, do quickly.”

Acts 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ²⁰  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²¹ 

Acts 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ²²  Barnabas, Simeon called Niger, ²³  Lucius the Cyrenian, ²⁴  Manaen (a close friend of Herod ²⁵  the tetrarch ²⁶  from childhood ²⁷ ) and Saul.

Acts 3:8

3:8 He ²⁸  jumped up, ²⁹  stood and began walking around, and he entered the temple courts ³⁰  with them, walking and leaping and praising God.

Revelation 3:9-10

3:9 Listen! ³¹  I am going to make those people from the synagogue ³²  of Satan – who say they are Jews yet ³³  are not, but are lying – Look, I will make ³⁴  them come and bow down ³⁵  at your feet and acknowledge ³⁶  that I have loved you. 3:10 Because you have kept ³⁷  my admonition ³⁸  to endure steadfastly, ³⁹  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

[8:44]  ¹ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ² 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]  ³ tn Grk “the desires of your father you want to do.”

[8:44]  ⁴ tn Grk “That one” (referring to the devil).

[8:44]  ⁵ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ⁶ tn Grk “Whenever he speaks the lie.”

[8:44]  ⁷ tn Grk “he speaks from his own.”

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

[13:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “that he should hand over.”

[13:2]  ¹² tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:21]  ¹³ tn Or “greatly troubled.”

[13:21]  ¹⁴ tn Grk “and testified and said.”

[13:21]  ¹⁵ tn Grk “Truly, truly, I say to you.”

[13:21]  ¹⁶ tn Or “will hand me over.”

[13:27]  ¹⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ¹⁸ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  ¹⁹ tn Grk “Then Jesus said to him.”

[13:10]  ²⁰ tn Or “unscrupulousness.”

[13:10]  ²¹ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:1]  ²² sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ²³ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ²⁴ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ²⁵ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ²⁶ tn Or “the governor.”

[13:1]  ²⁷ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[3:8]  ²⁸ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ²⁹ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ³⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ³¹ tn Grk “behold” (L&N 91.13).

[3:9]  ³² sn See the note on synagogue in 2:9.

[3:9]  ³³ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³⁴ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ³⁵ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³⁶ tn Or “and know,” “and recognize.”

[3:10]  ³⁷ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ³⁸ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ³⁹ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).