John 12:31

12:31 Now is the judgment of this world; now the ruler of this world ¹  will be driven out. ² 

John 16:11

16:11 and concerning judgment, ³  because ⁴  the ruler of this world ⁵  has been condemned. ⁶ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ⁷  you did not arrest me. ⁸  But this is your hour, ⁹  and that of the power ¹⁰  of darkness!”

Luke 22:2

22:2 The ¹¹  chief priests and the experts in the law ¹²  were trying to find some way ¹³  to execute ¹⁴  Jesus, ¹⁵  for they were afraid of the people. ¹⁶ 

Colossians 4:4

4:4 Pray that I may make it known as I should. ¹⁷ 

Ephesians 2:2

2:2 in which ¹⁸  you formerly lived ¹⁹  according to this world’s present path, ²⁰  according to the ruler of the kingdom ²¹  of the air, the ruler of ²²  the spirit ²³  that is now energizing ²⁴  the sons of disobedience, ²⁵ 

Ephesians 6:12

6:12 For our struggle ²⁶  is not against flesh and blood, ²⁷  but against the rulers, against the powers, against the world rulers of this darkness, ²⁸  against the spiritual forces ²⁹  of evil in the heavens. ³⁰ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³¹ 

Colossians 1:1

Salutation

1:1 From Paul, ³²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

John 4:4

Conversation With a Samaritan Woman

4:4 But he had ³³  to pass through Samaria. ³⁴ 

John 4:1

Departure From Judea

4:1 Now when Jesus ³⁵  knew that the Pharisees ³⁶  had heard that he ³⁷  was winning ³⁸  and baptizing more disciples than John

John 5:19

5:19 So Jesus answered them, ³⁹  “I tell you the solemn truth, ⁴⁰  the Son can do nothing on his own initiative, ⁴¹  but only what he sees the Father doing. For whatever the Father ⁴²  does, the Son does likewise. ⁴³ 

Revelation 12:9

12:9 So ⁴⁴  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.

Revelation 20:2-3

20:2 He ⁴⁵  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ⁴⁶  then ⁴⁷  threw him into the abyss and locked ⁴⁸  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Revelation 20:7-8

Satan’s Final Defeat

20:7 Now ⁴⁹  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ⁵⁰  the nations at the four corners of the earth, Gog and Magog, ⁵¹  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁵² 

[12:31]  ¹ sn The ruler of this world is a reference to Satan.

[12:31]  ² 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.

[16:11]  ³ 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]  ⁴ tn Or “that.”

[16:11]  ⁵ sn The ruler of this world is a reference to Satan.

[16:11]  ⁶ tn Or “judged.”

[22:53]  ⁷ tn Grk “in the temple.”

[22:53]  ⁸ tn Grk “lay hands on me.”

[22:53]  ⁹ tn Or “your time.”

[22:53]  ¹⁰ tn Or “authority,” “domain.”

[22:2]  ¹¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ¹² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ¹³ tn Grk “were seeking how.”

[22:2]  ¹⁴ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ¹⁶ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[4:4]  ¹⁷ 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]  ¹⁸ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹⁹ tn Grk “walked.”

[2:2]  ²⁰ tn Or possibly “Aeon.”

[2:2]  ²¹ tn Grk “domain, [place of] authority.”

[2:2]  ²² tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²³ 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]  ²⁴ tn Grk “working in.”

[2:2]  ²⁵ 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]  ²⁶ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ²⁷ tn Grk “blood and flesh.”

[6:12]  ²⁸ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ²⁹ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ³⁰ 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.

[1:13]  ³¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:1]  ³² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:4]  ³³ 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]  ³⁴ 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.

[4:1]  ³⁵ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ³⁶ sn See the note on Pharisees in 1:24.

[4:1]  ³⁷ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ³⁸ tn Grk “was making.”

[5:19]  ³⁹ tn Grk “answered and said to them.”

[5:19]  ⁴⁰ tn Grk “Truly, truly, I say to you.”

[5:19]  ⁴¹ tn Grk “nothing from himself.”

[5:19]  ⁴² tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ⁴³ 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.

[12:9]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[20:2]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ⁴⁶ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁴⁸ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:7]  ⁴⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ⁵⁰ tn Or “mislead.”

[20:8]  ⁵¹ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁵² tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).