Wahyu 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ¹  of gold, silver, ²  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ³  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁴ 

Wahyu 18:2

18:2 He ⁵  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ⁶  has become a lair for demons,

a haunt ⁷  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ⁸ 

Matius 4:1

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness ⁹  to be tempted by the devil.

Matius 4:5

4:5 Then the devil took him to the holy city, ¹⁰  had him stand ¹¹  on the highest point ¹²  of the temple,

Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹³ 

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.

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ¹⁴  comes and takes away the word ¹⁵  from their hearts, so that they may not believe ¹⁶  and be saved.

Yohanes 8:44

8:44 You people ¹⁷  are from ¹⁸  your father the devil, and you want to do what your father desires. ¹⁹  He ²⁰  was a murderer from the beginning, and does not uphold the truth, ²¹  because there is no truth in him. Whenever he lies, ²²  he speaks according to his own nature, ²³  because he is a liar and the father of lies. ²⁴ 

Yohanes 8:1

8:1 But Jesus went to the Mount of Olives. ²⁵ 

Titus 3:6-7

3:6 whom he poured out on us in full measure ²⁶  through Jesus Christ our Savior. 3:7 And so, ²⁷  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ²⁸ 

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ²⁹  their humanity, ³⁰  so that through death he could destroy ³¹  the one who holds the power of death (that is, the devil),

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Yohanes 3:8-10

3:8 The wind ³²  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.” ³³ 

3:9 Nicodemus replied, ³⁴  “How can these things be?” ³⁵  3:10 Jesus answered, ³⁶  “Are you the teacher of Israel and yet you don’t understand these things? ³⁷ 

Yudas 1:9

1:9 But even ³⁸  when Michael the archangel ³⁹  was arguing with the devil and debating with him ⁴⁰  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

[9:20]  ¹ tn The word “made” is not in the Greek text but is implied.

[9:20]  ² tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:14]  ³ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[18:2]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ⁶ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ⁷ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ⁸ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[4:1]  ⁹ tn Or “desert.”

[4:5]  ¹⁰ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

[4:5]  ¹¹ tn Grk “and he stood him.”

[4:5]  ¹² sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:8]  ¹³ tn Grk “glory.”

[8:12]  ¹⁴ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ¹⁵ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ¹⁶ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:44]  ¹⁷ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ¹⁸ 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]  ¹⁹ tn Grk “the desires of your father you want to do.”

[8:44]  ²⁰ tn Grk “That one” (referring to the devil).

[8:44]  ²¹ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ²² tn Grk “Whenever he speaks the lie.”

[8:44]  ²³ tn Grk “he speaks from his own.”

[8:44]  ²⁴ tn Grk “because he is a liar and the father of it.”

[8:1]  ²⁵ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[3:6]  ²⁶ tn Or “on us richly.”

[3:7]  ²⁷ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ²⁸ tn Grk “heirs according to the hope of eternal life.”

[2:14]  ²⁹ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ³⁰ tn Grk “the same.”

[2:14]  ³¹ tn Or “break the power of,” “reduce to nothing.”

[3:8]  ³² tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ³³ 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]  ³⁴ tn Grk “Nicodemus answered and said to him.”

[3:9]  ³⁵ 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]  ³⁶ tn Grk “Jesus answered and said to him.”

[3:10]  ³⁷ 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.

[1:9]  ³⁸ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ³⁹ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁴⁰ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”