Yohanes 8:41

8:41 You people ¹  are doing the deeds of your father.”

Then ²  they said to Jesus, ³  “We were not born as a result of immorality! ⁴  We have only one Father, God himself.”

Yohanes 8:44

8:44 You people ⁵  are from ⁶  your father the devil, and you want to do what your father desires. ⁷  He ⁸  was a murderer from the beginning, and does not uphold the truth, ⁹  because there is no truth in him. Whenever he lies, ¹⁰  he speaks according to his own nature, ¹¹  because he is a liar and the father of lies. ¹² 

Kisah Para Rasul 8:9-11

8:9 Now in that city was a man named Simon, who had been practicing magic ¹³  and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, ¹⁴  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ¹⁵  8:11 And they paid close attention to him because he had amazed them for a long time with his magic.

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ¹⁶  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹⁷ 

Kisah Para Rasul 13:2

13:2 While they were serving ¹⁸  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁹  for me Barnabas and Saul for the work to which I have called them.”

Kolose 4:4

4:4 Pray that I may make it known as I should. ²⁰ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²¹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:14

1:14 in whom we have redemption, ²²  the forgiveness of sins.

Efesus 2:2

2:2 in which ²³  you formerly lived ²⁴  according to this world’s present path, ²⁵  according to the ruler of the kingdom ²⁶  of the air, the ruler of ²⁷  the spirit ²⁸  that is now energizing ²⁹  the sons of disobedience, ³⁰ 

Wahyu 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ³¹ 

Wahyu 12:9

12:9 So ³²  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 12:17--13:5

12:17 So ³³  the dragon became enraged at the woman and went away to make war on the rest of her children, ³⁴  those who keep ³⁵  God’s commandments and hold to ³⁶  the testimony about Jesus. ³⁷  (12:18) And the dragon ³⁸  stood ³⁹  on the sand ⁴⁰  of the seashore. ⁴¹ 

The Two Beasts

13:1 Then ⁴²  I saw a beast coming up out of the sea. It ⁴³  had ten horns and seven heads, and on its horns were ten diadem crowns, ⁴⁴  and on its heads a blasphemous name. ⁴⁵  13:2 Now ⁴⁶  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ⁴⁷  dragon gave the beast ⁴⁸  his power, his throne, and great authority to rule. ⁴⁹  13:3 One of the beast’s ⁵⁰  heads appeared to have been killed, ⁵¹  but the lethal wound had been healed. ⁵²  And the whole world followed ⁵³  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ⁵⁴  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ⁵⁵  13:5 The beast ⁵⁶  was given a mouth speaking proud words ⁵⁷  and blasphemies, and he was permitted ⁵⁸  to exercise ruling authority ⁵⁹  for forty-two months.

Wahyu 18:23

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ⁶⁰  were deceived by your magic spells! ⁶¹ 

Wahyu 19:20

19:20 Now ⁶²  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁶³  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁶⁴ 

Wahyu 20:10

20:10 And the devil who deceived ⁶⁵  them was thrown into the lake of fire and sulfur, ⁶⁶  where the beast and the false prophet are ⁶⁷  too, and they will be tormented there day and night forever and ever.

[8:41]  ¹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ² tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ³ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁴ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:44]  ⁵ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁶ 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]  ⁷ tn Grk “the desires of your father you want to do.”

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

[8:44]  ⁹ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ¹⁰ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹¹ tn Grk “he speaks from his own.”

[8:44]  ¹² tn Grk “because he is a liar and the father of it.”

[8:9]  ¹³ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ¹⁴ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ¹⁵ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[13:10]  ¹⁶ tn Or “unscrupulousness.”

[13:10]  ¹⁷ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:2]  ¹⁸ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁹ tn Or “Appoint.”

[4:4]  ²⁰ 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.

[1:3]  ²¹ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:14]  ²² 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.

[2:2]  ²³ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “domain, [place of] authority.”

[2:2]  ²⁷ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²⁸ 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]  ²⁹ tn Grk “working in.”

[2:2]  ³⁰ 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.

[9:11]  ³¹ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[12:9]  ³² tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:17]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ³⁴ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ³⁵ tn Or “who obey.”

[12:17]  ³⁶ tn Grk “and having.”

[12:17]  ³⁷ 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]  ³⁸ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ³⁹ 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]  ⁴⁰ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁴¹ 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.

[13:1]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ⁴³ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ⁴⁴ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[13:1]  ⁴⁵ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:1]  sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

[13:2]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁴⁸ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁴⁹ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ⁵⁰ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ⁵¹ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ⁵² tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ⁵³ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[13:4]  ⁵⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ⁵⁵ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[13:5]  ⁵⁶ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ⁵⁷ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁵⁸ tn Grk “to it was granted.”

[13:5]  ⁵⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[18:23]  ⁶⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ⁶¹ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[19:20]  ⁶² tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁶³ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁶⁴ tn Traditionally, “brimstone.”

[20:10]  ⁶⁵ tn Or “misled.”

[20:10]  ⁶⁶ tn Traditionally, “brimstone.”

[20:10]  ⁶⁷ 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.