Revelation 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ¹ 

Revelation 12:9

12:9 So ²  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.

Revelation 12:13

12:13 Now ³  when the dragon realized ⁴  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Revelation 12:15

12:15 Then ⁵  the serpent spouted water like a river out of his mouth after the woman in an attempt to ⁶  sweep her away by a flood,

Revelation 12:17

12:17 So ⁷  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁸  those who keep ⁹  God’s commandments and hold to ¹⁰  the testimony about Jesus. ¹¹  (12:18) And the dragon ¹²  stood ¹³  on the sand ¹⁴  of the seashore. ¹⁵ 

Revelation 13:2

13:2 Now ¹⁶  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ¹⁷  dragon gave the beast ¹⁸  his power, his throne, and great authority to rule. ¹⁹ 

Revelation 13:4

13:4 they worshiped the dragon because he had given ruling authority ²⁰  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ²¹ 

Job 1:7

1:7 The Lord said to Satan, “Where have you come from?” ²²  And Satan answered the Lord, ²³  “From roving about ²⁴  on the earth, and from walking back and forth across it.” ²⁵ 

Job 2:1-2

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ²⁶  2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, ²⁷  “From roving about on the earth, and from walking back and forth across it.” ²⁸ 

Job 2:1

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ²⁹ 

Job 5:8

Blessings for the One Who Seeks God ³⁰ 

5:8 “But ³¹  as for me, ³²  I would seek ³³  God, ³⁴ 

and to God ³⁵  I would set forth my case. ³⁶ 

Job 5:2

5:2 For ³⁷  wrath kills the foolish person, ³⁸ 

and anger ³⁹  slays the silly one.

Job 2:4

2:4 But ⁴⁰  Satan answered the Lord, “Skin for ⁴¹  skin! ⁴²  Indeed, a man will give up ⁴³  all that he has to save his life! ⁴⁴ 

Jude 1:6

1:6 You also know that ⁴⁵  the angels who did not keep within their proper domain ⁴⁶  but abandoned their own place of residence, he has kept ⁴⁷  in eternal chains ⁴⁸  in utter ⁴⁹  darkness, locked up ⁵⁰  for the judgment of the great Day.

[9:11]  ¹ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[12:9]  ² tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:13]  ³ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁴ tn Grk “saw.”

[12:15]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ⁶ tn Grk “so that he might make her swept away.”

[12:17]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁸ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁹ tn Or “who obey.”

[12:17]  ¹⁰ tn Grk “and having.”

[12:17]  ¹¹ 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]  ¹² tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹³ 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]  ¹⁴ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁵ 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.

[13:2]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ¹⁸ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ¹⁹ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²¹ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[1:7]  ²² tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).

[1:7]  ²³ tn Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[1:7]  ²⁴ tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.

[1:7]  ²⁵ tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).

[2:1]  ²⁶ tc This last purpose clause has been omitted in some Greek versions.

[2:2]  ²⁷ tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[2:2]  ²⁸ tn See the note on this phrase in 1:7.

[2:1]  ²⁹ tc This last purpose clause has been omitted in some Greek versions.

[5:8]  ³⁰ sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.

[5:8]  ³¹ tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.

[5:8]  ³² tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

[5:8]  ³³ tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).

[5:8]  ³⁴ tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.

[5:8]  ³⁵ tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).

[5:8]  ³⁶ tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.

[5:2]  ³⁷ tn One of the reasons that commentators transpose v. 1 is that the כִּי (ki, “for”) here seems to follow 4:21 better. If people die without wisdom, it is folly that kills them. But the verse also makes sense after 5:1. He is saying that complaining against God will not bring deliverance (v. 1), but rather, by such impatience the fool will bring greater calamity on himself.

[5:2]  ³⁸ tn The two words for “foolish person” are common in wisdom literature. The first, אֱוִיל (’evil), is the fool who is a senseless person; the פֹּתֶה (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition ל (lamed) in this verse (see GKC 366 §117.n).

[5:2]  ³⁹ tn The two parallel nouns are similar; their related verbs are also paralleled in Deut 32:16 with the idea of “vex” and “irritate.” The first word כַּעַשׂ (ka’as) refers to the inner irritation and anger one feels, whereas the second word קִנְאָה (qin’ah) refers to the outward expression of the anger. In Job 6:2, Job will respond “O that my impatience [ka’as] were weighed….”

[2:4]  ⁴⁰ tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.

[2:4]  ⁴¹ tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.

[2:4]  ⁴² sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.

[2:4]  ⁴³ tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).

[2:4]  ⁴⁴ tn Heb “Indeed, all that a man has he will give for his life.”

[1:6]  ⁴⁵ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ⁴⁶ tn Grk “who did not keep their own domain.”

[1:6]  ⁴⁷ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ⁴⁸ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁴⁹ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ⁵⁰ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).