Wahyu 12:9-11

12:9 So ¹  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. 12:10 Then ²  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ³  of his Christ, ⁴  have now come,

because the accuser of our brothers and sisters, ⁵ 

the one who accuses them day and night ⁶  before our God,

has been thrown down.

12:11 But ⁷  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁸  so much that they were afraid to die.

Wahyu 13:2

13:2 Now ⁹  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 ¹⁰  dragon gave the beast ¹¹  his power, his throne, and great authority to rule. ¹² 

Wahyu 13:7

13:7 The beast ¹³  was permitted to go to war against the saints and conquer them. ¹⁴  He was given ruling authority ¹⁵  over every tribe, people, ¹⁶  language, and nation,

Wahyu 13:15-17

13:15 The second beast ¹⁷  was empowered ¹⁸  to give life ¹⁹  to the image of the first beast ²⁰  so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused ²¹  everyone (small and great, rich and poor, free and slave ²² ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ²³  or sell things ²⁴  unless he bore ²⁵  the mark of the beast – that is, his name or his number. ²⁶ 

Lukas 21:12

21:12 But before all this, ²⁷  they will seize ²⁸  you and persecute you, handing you over to the synagogues ²⁹  and prisons. You ³⁰  will be brought before kings and governors because of my name.

Yohanes 13:2

13:2 The evening meal ³¹  was in progress, and the devil had already put into the heart ³²  of Judas Iscariot, Simon’s son, that he should betray ³³  Jesus. ³⁴ 

Yohanes 13:27

13:27 And after Judas ³⁵  took the piece of bread, Satan entered into him. ³⁶  Jesus said to him, ³⁷  “What you are about to do, do quickly.”

Efesus 2:2

2:2 in which ³⁸  you formerly lived ³⁹  according to this world’s present path, ⁴⁰  according to the ruler of the kingdom ⁴¹  of the air, the ruler of ⁴²  the spirit ⁴³  that is now energizing ⁴⁴  the sons of disobedience, ⁴⁵ 

Efesus 6:12

6:12 For our struggle ⁴⁶  is not against flesh and blood, ⁴⁷  but against the rulers, against the powers, against the world rulers of this darkness, ⁴⁸  against the spiritual forces ⁴⁹  of evil in the heavens. ⁵⁰ 

Efesus 6:1

6:1 Children, ⁵¹  obey your parents in the Lord ⁵²  for this is right.

Pengkhotbah 5:8

Government Corruption

5:8 If you see the extortion ⁵³  of the poor,

or the perversion ⁵⁴  of justice and fairness in the government, ⁵⁵ 

do not be astonished by the matter.

For the high official is watched by a higher official, ⁵⁶ 

and there are higher ones over them! ⁵⁷ 

[12:9]  ¹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ³ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ⁶ tn Or “who accuses them continually.”

[12:11]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁸ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:2]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ¹¹ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ¹² tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ¹³ tn Grk “and it was given to him to go to war.” 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.

[13:7]  ¹⁴ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ¹⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ¹⁶ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:15]  ¹⁷ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹⁸ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹⁹ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ²⁰ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ²¹ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ²² tn See the note on the word “servants” in 1:1.

[13:17]  ²³ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ²⁴ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ²⁵ tn Grk “except the one who had.”

[13:17]  ²⁶ tn Grk “his name or the number of his name.”

[21:12]  ²⁷ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ²⁸ tn Grk “will lay their hands on you.”

[21:12]  ²⁹ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ³⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:2]  ³¹ 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]  ³² 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]  ³³ tn Or “that he should hand over.”

[13:2]  ³⁴ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:27]  ³⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ³⁶ 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]  ³⁷ tn Grk “Then Jesus said to him.”

[2:2]  ³⁸ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “domain, [place of] authority.”

[2:2]  ⁴² tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ⁴³ 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]  ⁴⁴ tn Grk “working in.”

[2:2]  ⁴⁵ 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.

[6:12]  ⁴⁶ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ⁴⁷ tn Grk “blood and flesh.”

[6:12]  ⁴⁸ 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]  ⁴⁹ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ⁵⁰ 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.

[6:1]  ⁵¹ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ⁵² tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[5:8]  ⁵³ tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.

[5:8]  ⁵⁴ tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.

[5:8]  ⁵⁵ tn Heb “in the province.”

[5:8]  ⁵⁶ tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:8]  ⁵⁷ sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.