Romans 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Ephesians 4:8

4:8 Therefore it says, “When he ascended on high he captured ¹  captives; he gave gifts to men.” ² 

Colossians 2:15

2:15 Disarming ³  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁴ 

Hebrews 2:14-15

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ⁵  their humanity, ⁶  so that through death he could destroy ⁷  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:8

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Hebrews 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ⁸  who said to him, “You are my Son! Today I have fathered you,” ⁹ 

Revelation 12:7-8

War in Heaven

12:7 Then ¹⁰  war broke out in heaven: Michael ¹¹  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ¹²  the dragon was not strong enough to prevail, ¹³  so there was no longer any place left ¹⁴  in heaven for him and his angels. ¹⁵ 

Revelation 12:17

12:17 So ¹⁶  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁷  those who keep ¹⁸  God’s commandments and hold to ¹⁹  the testimony about Jesus. ²⁰  (12:18) And the dragon ²¹  stood ²²  on the sand ²³  of the seashore. ²⁴ 

Revelation 20:1-3

The Thousand Year Reign

20:1 Then ²⁵  I saw an angel descending from heaven, holding ²⁶  in his hand the key to the abyss and a huge chain. 20:2 He ²⁷  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ²⁸  then ²⁹  threw him into the abyss and locked ³⁰  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.)

Revelation 20:10

20:10 And the devil who deceived ³¹  them was thrown into the lake of fire and sulfur, ³²  where the beast and the false prophet are ³³  too, and they will be tormented there day and night forever and ever.

[4:8]  ¹ tn Grk “he led captive captivity.”

[4:8]  ² sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[2:15]  ³ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁴ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[2:14]  ⁵ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ⁶ tn Grk “the same.”

[2:14]  ⁷ tn Or “break the power of,” “reduce to nothing.”

[5:5]  ⁸ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ⁹ tn Grk “I have begotten you”; see Heb 1:5.

[12:7]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ¹¹ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:8]  ¹² tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ¹³ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ¹⁴ tn Grk “found.”

[12:8]  ¹⁵ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:17]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

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

[12:17]  ¹⁸ tn Or “who obey.”

[12:17]  ¹⁹ tn Grk “and having.”

[12:17]  ²⁰ 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]  ²¹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ²² 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]  ²³ tn Or “sandy beach” (L&N 1.64).

[12:17]  ²⁴ 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.

[20:1]  ²⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ²⁶ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[20:2]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ²⁸ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³⁰ 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.

[20:10]  ³¹ tn Or “misled.”

[20:10]  ³² tn Traditionally, “brimstone.”

[20:10]  ³³ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.