Matthew 12:29

Context
12:29 How¹ else can someone enter a strong man’s² house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.³

Luke 11:21-22

Context
11:21 When a strong man,⁴ fully armed, guards his own palace,⁵ his possessions are safe.⁶ 11:22 But⁷ when a stronger man⁸ attacks⁹ and conquers him, he takes away the first man’s¹⁰ armor on which the man relied¹¹ and divides up¹² his plunder.¹³

John 13:27

Context
13:27 And after Judas¹⁴ took the piece of bread, Satan entered into him.¹⁵ Jesus said to him,¹⁶ “What you are about to do, do quickly.”

Ephesians 2:2

Context
2:2 in which¹⁷ you formerly lived¹⁸ according to this world’s present path,¹⁹ according to the ruler of the kingdom²⁰ of the air, the ruler of²¹ the spirit²² that is now energizing²³ the sons of disobedience,²⁴

Ephesians 2:1

Context

New Life Individually

2:1 And although you were²⁵ dead²⁶ in your transgressions and sins,

Ephesians 4:4

Context
4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling,

[12:29] ¹tn Grk “Or how can.”

[12:29] ²sn The strong man here pictures Satan.

[12:29] ³sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:21] ⁴tn The referent of the expression “a strong man” is Satan.

[11:21] ⁵tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21] ⁶tn Grk “his goods are in peace.”

[11:22] ⁷tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22] ⁸tn The referent of the expression “a stronger man” is Jesus.

[11:22] ⁹tn Grk “stronger man than he attacks.”

[11:22] ¹⁰tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22] ¹¹tn Grk “on which he relied.”

[11:22] ¹²tn Or “and distributes.”

[11:22] ¹³sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[13:27] ¹⁴tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27] ¹⁵tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27] ¹⁶tn Grk “Then Jesus said to him.”

[2:2] ¹⁷sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2] ¹⁸tn Grk “walked.”

[2:2] ¹⁹tn Or possibly “Aeon.”

[2:2] ²⁰tn Grk “domain, [place of] authority.”

[2:2] ²¹tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2] ²²sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2] ²³tn Grk “working in.”

[2:2] ²⁴sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:1] ²⁵tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1] ²⁶sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.