Zechariah 3:1-2

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ¹  standing before the angel of the Lord, with Satan ²  standing at his right hand to accuse him. 3:2 The Lord ³  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ⁴  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

Romans 1:13

1:13 I do not want you to be unaware, ⁵  brothers and sisters, ⁶  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ⁷ 

Romans 15:22

Paul’s Intention of Visiting the Romans

15:22 This is the reason I was often hindered from coming to you.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:12-14

1:12 giving thanks to the Father who has qualified you to share ⁸  in the saints’ ⁹  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁰  1:14 in whom we have redemption, ¹¹  the forgiveness of sins.

Revelation 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ¹²  into prison so you may be tested, ¹³  and you will experience suffering ¹⁴  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹⁵ 

Revelation 12:9-12

12:9 So ¹⁶  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. 12:10 Then ¹⁷  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ¹⁸  of his Christ, ¹⁹  have now come,

because the accuser of our brothers and sisters, ²⁰ 

the one who accuses them day and night ²¹  before our God,

has been thrown down.

12:11 But ²²  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²³  so much that they were afraid to die.

12:12 Therefore you heavens rejoice, and all who reside in them!

But ²⁴  woe to the earth and the sea

because the devil has come down to you!

He ²⁵  is filled with terrible anger,

for he knows that he only has a little time!”

[3:1]  ¹ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ² tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[3:2]  ³ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:13]  ⁵ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:13]  ⁷ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[1:12]  ⁸ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹⁰ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ¹¹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[2:10]  ¹² tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ¹³ tn Or “tempted.”

[2:10]  ¹⁴ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹⁵ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[12:9]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ¹⁸ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ²⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ²¹ tn Or “who accuses them continually.”

[12:11]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²³ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ²⁴ tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

[12:12]  ²⁵ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.