Efesus 6:12

6:12 For our struggle ¹  is not against flesh and blood, ²  but against the rulers, against the powers, against the world rulers of this darkness, ³  against the spiritual forces ⁴  of evil in the heavens. ⁵ 

Yohanes 8:44

8:44 You people ⁶  are from ⁷  your father the devil, and you want to do what your father desires. ⁸  He ⁹  was a murderer from the beginning, and does not uphold the truth, ¹⁰  because there is no truth in him. Whenever he lies, ¹¹  he speaks according to his own nature, ¹²  because he is a liar and the father of lies. ¹³ 

Yohanes 12:31

12:31 Now is the judgment of this world; now the ruler of this world ¹⁴  will be driven out. ¹⁵ 

Yohanes 14:30

14:30 I will not speak with you much longer, ¹⁶  for the ruler of this world is coming. ¹⁷  He has no power over me, ¹⁸ 

Yohanes 16:11

16:11 and concerning judgment, ¹⁹  because ²⁰  the ruler of this world ²¹  has been condemned. ²² 

Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ²³ 

Yohanes 5:19

5:19 So Jesus answered them, ²⁴  “I tell you the solemn truth, ²⁵  the Son can do nothing on his own initiative, ²⁶  but only what he sees the Father doing. For whatever the Father ²⁷  does, the Son does likewise. ²⁸ 

Wahyu 12:9

12:9 So ²⁹  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.

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ³⁰  everyone whose name has not been written since the foundation of the world ³¹  in the book of life belonging to the Lamb who was killed. ³² 

Wahyu 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ³³  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Wahyu 20:2

20:2 He ³⁴  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years.

[6:12]  ¹ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ² tn Grk “blood and flesh.”

[6:12]  ³ 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]  ⁴ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ⁵ 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.

[8:44]  ⁶ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁷ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ⁸ tn Grk “the desires of your father you want to do.”

[8:44]  ⁹ tn Grk “That one” (referring to the devil).

[8:44]  ¹⁰ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ¹¹ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹² tn Grk “he speaks from his own.”

[8:44]  ¹³ tn Grk “because he is a liar and the father of it.”

[12:31]  ¹⁴ sn The ruler of this world is a reference to Satan.

[12:31]  ¹⁵ 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]  ¹⁶ tn Grk “I will no longer speak many things with you.”

[14:30]  ¹⁷ sn The ruler of this world is a reference to Satan.

[14:30]  ¹⁸ tn Grk “in me he has nothing.”

[16:11]  ¹⁹ 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]  ²⁰ tn Or “that.”

[16:11]  ²¹ sn The ruler of this world is a reference to Satan.

[16:11]  ²² tn Or “judged.”

[16:1]  ²³ 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.

[5:19]  ²⁴ tn Grk “answered and said to them.”

[5:19]  ²⁵ tn Grk “Truly, truly, I say to you.”

[5:19]  ²⁶ tn Grk “nothing from himself.”

[5:19]  ²⁷ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ²⁸ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[12:9]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[13:8]  ³⁰ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ³¹ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ³² tn Or “slaughtered”; traditionally, “slain.”

[13:14]  ³³ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

[20:2]  ³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.