Wahyu 12:9

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.

Yohanes 12:31

12:31 Now is the judgment of this world; now the ruler of this world ²  will be driven out. ³ 

Yohanes 14:30

14:30 I will not speak with you much longer, ⁴  for the ruler of this world is coming. ⁵  He has no power over me, ⁶ 

Yohanes 16:11

16:11 and concerning judgment, ⁷  because ⁸  the ruler of this world ⁹  has been condemned. ¹⁰ 

Yohanes 16:2

16:2 They will put you out of ¹¹  the synagogue, ¹²  yet a time ¹³  is coming when the one who kills you will think he is offering service to God. ¹⁴ 

Kolose 4:4

4:4 Pray that I may make it known as I should. ¹⁵ 

Efesus 2:2

2:2 in which ¹⁶  you formerly lived ¹⁷  according to this world’s present path, ¹⁸  according to the ruler of the kingdom ¹⁹  of the air, the ruler of ²⁰  the spirit ²¹  that is now energizing ²²  the sons of disobedience, ²³ 

Efesus 2:1

New Life Individually

2:1 And although you were ²⁴  dead ²⁵  in your transgressions and sins,

Yohanes 4:4

Conversation With a Samaritan Woman

4:4 But he had ²⁶  to pass through Samaria. ²⁷ 

Yohanes 5:19

5:19 So Jesus answered them, ²⁸  “I tell you the solemn truth, ²⁹  the Son can do nothing on his own initiative, ³⁰  but only what he sees the Father doing. For whatever the Father ³¹  does, the Son does likewise. ³² 

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

[12:31]  ² sn The ruler of this world is a reference to Satan.

[12:31]  ³ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[12:31]  sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.

[14:30]  ⁴ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁵ sn The ruler of this world is a reference to Satan.

[14:30]  ⁶ tn Grk “in me he has nothing.”

[16:11]  ⁷ sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

[16:11]  ⁸ tn Or “that.”

[16:11]  ⁹ sn The ruler of this world is a reference to Satan.

[16:11]  ¹⁰ tn Or “judged.”

[16:2]  ¹¹ tn Or “expel you from.”

[16:2]  ¹² sn See the note on synagogue in 6:59.

[16:2]  ¹³ tn Grk “an hour.”

[16:2]  ¹⁴ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[4:4]  ¹⁵ 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.

[2:2]  ¹⁶ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “domain, [place of] authority.”

[2:2]  ²⁰ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²¹ 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]  ²² tn Grk “working in.”

[2:2]  ²³ 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.

[2:1]  ²⁴ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²⁵ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[4:4]  ²⁶ sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9).

[4:4]  ²⁷ sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.

[5:19]  ²⁸ tn Grk “answered and said to them.”

[5:19]  ²⁹ tn Grk “Truly, truly, I say to you.”

[5:19]  ³⁰ tn Grk “nothing from himself.”

[5:19]  ³¹ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ³² sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.