Matius 4:1

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness ¹  to be tempted by the devil.

Matius 4:11

4:11 Then the devil left him, and angels ²  came and began ministering to his needs.

Matius 13:39

13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.

Matius 25:41

25:41 “Then he will say ³  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Yohanes 8:44

8:44 You people ⁴  are from ⁵  your father the devil, and you want to do what your father desires. ⁶  He ⁷  was a murderer from the beginning, and does not uphold the truth, ⁸  because there is no truth in him. Whenever he lies, ⁹  he speaks according to his own nature, ¹⁰  because he is a liar and the father of lies. ¹¹ 

Efesus 4:27

4:27 Do not give the devil an opportunity.

Efesus 6:11

6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ¹²  of the devil.

Yakobus 4:7

4:7 So submit to God. But resist the devil and he will flee from you.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ¹³  do the quarrels among you come from? Is it not from this, ¹⁴  from your passions that battle inside you? ¹⁵ 

Yohanes 3:8-10

3:8 The wind ¹⁶  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.” ¹⁷ 

3:9 Nicodemus replied, ¹⁸  “How can these things be?” ¹⁹  3:10 Jesus answered, ²⁰  “Are you the teacher of Israel and yet you don’t understand these things? ²¹ 

Wahyu 12:9

12:9 So ²²  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 20:2

20:2 He ²³  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years.

Wahyu 20:10

20:10 And the devil who deceived ²⁴  them was thrown into the lake of fire and sulfur, ²⁵  where the beast and the false prophet are ²⁶  too, and they will be tormented there day and night forever and ever.

[4:1]  ¹ tn Or “desert.”

[4:11]  ² tn Grk “and behold, angels.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[25:41]  ³ tn Here καί (kai) has not been translated.

[8:44]  ⁴ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁵ 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]  ⁶ tn Grk “the desires of your father you want to do.”

[8:44]  ⁷ tn Grk “That one” (referring to the devil).

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

[8:44]  ⁹ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁰ tn Grk “he speaks from his own.”

[8:44]  ¹¹ tn Grk “because he is a liar and the father of it.”

[6:11]  ¹² tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[4:1]  ¹³ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ¹⁴ tn Grk “from here.”

[4:1]  ¹⁵ tn Grk “in your members [i.e., parts of the body].”

[3:8]  ¹⁶ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ¹⁷ 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]  ¹⁸ tn Grk “Nicodemus answered and said to him.”

[3:9]  ¹⁹ sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

[3:10]  ²⁰ tn Grk “Jesus answered and said to him.”

[3:10]  ²¹ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[12:9]  ²² tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[20:2]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:10]  ²⁴ tn Or “misled.”

[20:10]  ²⁵ tn Traditionally, “brimstone.”

[20:10]  ²⁶ 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.