Ayub 38:10-11

38:10 when I prescribed ¹  its limits,

and set ²  in place its bolts and doors,

38:11 when I said, ‘To here you may come ³ 

and no farther, ⁴ 

here your proud waves will be confined’? ⁵ 

Mazmur 65:7

65:7 You calm the raging seas ⁶ 

and their roaring waves,

as well as the commotion made by the nations. ⁷ 

Lukas 8:29-33

8:29 For Jesus ⁸  had started commanding ⁹  the evil ¹⁰  spirit to come out of the man. (For it had seized him many times, so ¹¹  he would be bound with chains and shackles ¹²  and kept under guard. But ¹³  he would break the restraints and be driven by the demon into deserted ¹⁴  places.) ¹⁵  8:30 Jesus then ¹⁶  asked him, “What is your name?” He ¹⁷  said, “Legion,” ¹⁸  because many demons had entered him. 8:31 And they began to beg ¹⁹  him not to order ²⁰  them to depart into the abyss. ²¹  8:32 Now a large herd of pigs was feeding there on the hillside, ²²  and the demonic spirits ²³  begged Jesus ²⁴  to let them go into them. He gave them permission. ²⁵  8:33 So ²⁶  the demons came out of the man and went into the pigs, and the herd of pigs ²⁷  rushed down the steep slope into the lake and drowned.

Lukas 22:31-32

22:31 “Simon, ²⁸  Simon, pay attention! ²⁹  Satan has demanded to have you all, ³⁰  to sift you like wheat, ³¹  22:32 but I have prayed for you, Simon, ³²  that your faith may not fail. ³³  When ³⁴  you have turned back, ³⁵  strengthen ³⁶  your brothers.”

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ³⁷  which is called the Passover, was approaching.

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁸ 

Wahyu 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 ³⁹  into prison so you may be tested, ⁴⁰  and you will experience suffering ⁴¹  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁴² 

Wahyu 20:1-2

The Thousand Year Reign

20:1 Then ⁴³  I saw an angel descending from heaven, holding ⁴⁴  in his hand the key to the abyss and a huge chain. 20:2 He ⁴⁵  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years.

Wahyu 20:7

Satan’s Final Defeat

20:7 Now ⁴⁶  when the thousand years are finished, Satan will be released from his prison

[38:10]  ¹ tc The MT has “and I broke,” which cannot mean “set, prescribed” or the like. The LXX and the Vulgate have such a meaning, suggesting a verb עֲשִׁית (’ashiyt, “plan, prescribe”). A. Guillaume finds an Arabic word with a meaning “measured it by span by my decree.” Would God give himself a decree? R. Gordis simply argues that the basic meaning “break” develops the connotation of “decide, determine” (2 Sam 5:24; Job 14:3; Dan 11:36).

[38:10]  ² tn Dhorme suggested reversing the two verbs, making this the first, and then “shatter” for the second colon.

[38:11]  ³ tn The imperfect verb receives the permission nuance here.

[38:11]  ⁴ tn The text has תֹסִיף (tosif, “and you may not add”), which is often used idiomatically (as in verbal hendiadys constructions).

[38:11]  ⁵ tn The MT literally says, “here he will put on the pride of your waves.” The verb has no expressed subject and so is made a passive voice. But there has to be some object for the verb “put,” such as “limit” or “boundary”; the translations “confined; halted; stopped” all serve to paraphrase such an idea. The LXX has “broken” at this point, suggesting the verse might have been confused – but “breaking the pride” of the waves would mean controlling them. Some commentators have followed this, exchanging the verb in v. 11 with this one.

[65:7]  ⁶ tn Heb “the roar of the seas.”

[65:7]  ⁷ sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).

[8:29]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁹ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ¹⁰ tn Grk “unclean.”

[8:29]  ¹¹ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹² tn Or “fetters”; these were chains for the feet.

[8:29]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁴ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁵ sn This is a parenthetical, explanatory comment by the author.

[8:30]  ¹⁶ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ¹⁷ tn Here δέ (de) has not been translated.

[8:30]  ¹⁸ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:31]  ¹⁹ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ²⁰ tn Or “command.”

[8:31]  ²¹ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[8:32]  ²² tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ²³ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ²⁵ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:33]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ²⁷ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[22:31]  ²⁸ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ²⁹ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ³⁰ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ³¹ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:32]  ³² sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ³³ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ³⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ³⁵ tn Or “turned around.”

[22:32]  ³⁶ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[22:1]  ³⁷ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:13]  ³⁸ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[2:10]  ³⁹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁴⁰ tn Or “tempted.”

[2:10]  ⁴¹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁴² 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.”

[20:1]  ⁴³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ⁴⁴ 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]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:7]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.