Yohanes 8:44

8:44 You people ¹  are from ²  your father the devil, and you want to do what your father desires. ³  He ⁴  was a murderer from the beginning, and does not uphold the truth, ⁵  because there is no truth in him. Whenever he lies, ⁶  he speaks according to his own nature, ⁷  because he is a liar and the father of lies. ⁸ 

Yohanes 13:2

13:2 The evening meal ⁹  was in progress, and the devil had already put into the heart ¹⁰  of Judas Iscariot, Simon’s son, that he should betray ¹¹  Jesus. ¹² 

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ¹³  in spirit, and testified, ¹⁴  “I tell you the solemn truth, ¹⁵  one of you will betray me.” ¹⁶ 

Yohanes 13:27

13:27 And after Judas ¹⁷  took the piece of bread, Satan entered into him. ¹⁸  Jesus said to him, ¹⁹  “What you are about to do, do quickly.”

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ²⁰  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²¹ 

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ²²  Barnabas, Simeon called Niger, ²³  Lucius the Cyrenian, ²⁴  Manaen (a close friend of Herod ²⁵  the tetrarch ²⁶  from childhood ²⁷ ) and Saul.

Yohanes 3:8

3:8 The wind ²⁸  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ²⁹ 

Wahyu 3:9-10

3:9 Listen! ³⁰  I am going to make those people from the synagogue ³¹  of Satan – who say they are Jews yet ³²  are not, but are lying – Look, I will make ³³  them come and bow down ³⁴  at your feet and acknowledge ³⁵  that I have loved you. 3:10 Because you have kept ³⁶  my admonition ³⁷  to endure steadfastly, ³⁸  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

[8:44]  ¹ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ² 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]  ³ tn Grk “the desires of your father you want to do.”

[8:44]  ⁴ tn Grk “That one” (referring to the devil).

[8:44]  ⁵ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ⁶ tn Grk “Whenever he speaks the lie.”

[8:44]  ⁷ tn Grk “he speaks from his own.”

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

[13:2]  ⁹ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹⁰ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ¹¹ tn Or “that he should hand over.”

[13:2]  ¹² tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:21]  ¹³ tn Or “greatly troubled.”

[13:21]  ¹⁴ tn Grk “and testified and said.”

[13:21]  ¹⁵ tn Grk “Truly, truly, I say to you.”

[13:21]  ¹⁶ tn Or “will hand me over.”

[13:27]  ¹⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ¹⁸ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ¹⁹ tn Grk “Then Jesus said to him.”

[13:10]  ²⁰ tn Or “unscrupulousness.”

[13:10]  ²¹ 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.

[13:1]  ²² sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ²³ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ²⁴ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ²⁵ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ²⁶ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ²⁷ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[3:8]  ²⁸ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ²⁹ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[3:9]  ³⁰ tn Grk “behold” (L&N 91.13).

[3:9]  ³¹ sn See the note on synagogue in 2:9.

[3:9]  ³² tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³³ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ³⁴ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³⁵ tn Or “and know,” “and recognize.”

[3:10]  ³⁶ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ³⁷ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ³⁸ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).