Matthew 4:8-9

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹  4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ²  me.”

John 12:31

12:31 Now is the judgment of this world; now the ruler of this world ³  will be driven out. ⁴ 

John 12:40

12:40 “He has blinded their eyes

and hardened their heart, ⁵ 

so that they would not see with their eyes

and understand with their heart, ⁶ 

and turn to me, ⁷  and I would heal them.” ⁸ 

John 14:30

14:30 I will not speak with you much longer, ⁹  for the ruler of this world is coming. ¹⁰  He has no power over me, ¹¹ 

John 16:11

16:11 and concerning judgment, ¹²  because ¹³  the ruler of this world ¹⁴  has been condemned. ¹⁵ 

John 16:1

16:1 “I have told you all these things so that you will not fall away. ¹⁶ 

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁷  whether things on earth or things in heaven.

Ephesians 2:2

2:2 in which ¹⁸  you formerly lived ¹⁹  according to this world’s present path, ²⁰  according to the ruler of the kingdom ²¹  of the air, the ruler of ²²  the spirit ²³  that is now energizing ²⁴  the sons of disobedience, ²⁵ 

Ephesians 6:12

6:12 For our struggle ²⁶  is not against flesh and blood, ²⁷  but against the rulers, against the powers, against the world rulers of this darkness, ²⁸  against the spiritual forces ²⁹  of evil in the heavens. ³⁰ 

Ephesians 6:1

6:1 Children, ³¹  obey your parents in the Lord ³²  for this is right.

Ephesians 5:19

5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ³³  in ³⁴  your hearts to the Lord,

Revelation 20:2-3

20:2 He ³⁵  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ³⁶  then ³⁷  threw him into the abyss and locked ³⁸  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.)

[4:8]  ¹ tn Grk “glory.”

[4:9]  ² tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[12:31]  ³ sn The ruler of this world is a reference to Satan.

[12:31]  ⁴ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[12:40]  ⁵ tn Or “closed their mind.”

[12:40]  ⁶ tn Or “their mind.”

[12:40]  ⁷ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ⁸ sn A quotation from Isa 6:10.

[14:30]  ⁹ tn Grk “I will no longer speak many things with you.”

[14:30]  ¹⁰ sn The ruler of this world is a reference to Satan.

[14:30]  ¹¹ tn Grk “in me he has nothing.”

[16:11]  ¹² sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

[16:11]  ¹³ tn Or “that.”

[16:11]  ¹⁴ sn The ruler of this world is a reference to Satan.

[16:11]  ¹⁵ tn Or “judged.”

[16:1]  ¹⁶ tn Grk “so that you will not be caused to stumble.”

[1:20]  ¹⁷ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[2:2]  ¹⁸ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹⁹ tn Grk “walked.”

[2:2]  ²⁰ tn Or possibly “Aeon.”

[2:2]  ²¹ tn Grk “domain, [place of] authority.”

[2:2]  ²² tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²³ sn 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]  ²⁴ tn Grk “working in.”

[2:2]  ²⁵ sn 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.

[6:12]  ²⁶ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ²⁷ tn Grk “blood and flesh.”

[6:12]  ²⁸ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ²⁹ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ³⁰ 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.

[6:1]  ³¹ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ³² tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[5:19]  ³³ tn See BDAG 1096 s.v. ψάλλω.

[5:19]  ³⁴ tn Or “with.”

[20:2]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ³⁶ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³⁸ 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.