1 Yohanes 5:19

5:19 We know that we are from God, ¹  and the whole world lies in the power of the evil one.

Yohanes 12:31

12:31 Now is the judgment of this world; now the ruler of this world ²  will be driven out. ³ 

Yohanes 14:30

14:30 I will not speak with you much longer, ⁴  for the ruler of this world is coming. ⁵  He has no power over me, ⁶ 

Yohanes 16:11

16:11 and concerning judgment, ⁷  because ⁸  the ruler of this world ⁹  has been condemned. ¹⁰ 

Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ¹¹ 

Kolose 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ¹²  faith in the power ¹³  of God who raised him from the dead.

Kolose 2:2

2:2 My goal is that ¹⁴  their hearts, having been knit together ¹⁵  in love, may be encouraged, and that ¹⁶  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ¹⁷ 

Kolose 4:4

4:4 Pray that I may make it known as I should. ¹⁸ 

Efesus 2:2

2:2 in which ¹⁹  you formerly lived ²⁰  according to this world’s present path, ²¹  according to the ruler of the kingdom ²²  of the air, the ruler of ²³  the spirit ²⁴  that is now energizing ²⁵  the sons of disobedience, ²⁶ 

Efesus 6:12

6:12 For our struggle ²⁷  is not against flesh and blood, ²⁸  but against the rulers, against the powers, against the world rulers of this darkness, ²⁹  against the spiritual forces ³⁰  of evil in the heavens. ³¹ 

[5:19]  ¹ tn The preposition ἐκ (ek) here indicates both source and possession: Christians are “from” God in the sense that they are begotten by him, and they belong to him. For a similar use of the preposition compare the phrases ἐκ τοῦ πατρός (ek tou patro") and ἐκ τοῦ κόσμου (ek tou kosmou) in 1 John 2:16.

[12:31]  ² sn The ruler of this world is a reference to Satan.

[12:31]  ³ 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.

[12:31]  sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.

[14:30]  ⁴ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁵ sn The ruler of this world is a reference to Satan.

[14:30]  ⁶ tn Grk “in me he has nothing.”

[16:11]  ⁷ 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]  ⁸ tn Or “that.”

[16:11]  ⁹ sn The ruler of this world is a reference to Satan.

[16:11]  ¹⁰ tn Or “judged.”

[16:1]  ¹¹ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[2:12]  ¹² tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ¹³ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:2]  ¹⁴ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ¹⁵ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ¹⁶ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ¹⁷ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[4:4]  ¹⁸ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[2:2]  ¹⁹ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ²⁰ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ²¹ tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ²² tn Grk “domain, [place of] authority.”

[2:2]  ²³ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²⁴ 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]  ²⁵ tn Grk “working in.”

[2:2]  ²⁶ 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]  ²⁷ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ²⁸ tn Grk “blood and flesh.”

[6:12]  ²⁹ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.

[6:12]  ³⁰ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ³¹ 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.