Ayub 1:12

1:12 So the Lord said to Satan, “All right then, ¹  everything he has is ²  in your power. ³  Only do not extend your hand against the man himself!” ⁴  So Satan went out ⁵  from the presence of the Lord. ⁶ 

Ayub 2:6

2:6 So the Lord said to Satan, “All right, ⁷  he is ⁸  in your power; ⁹  only preserve ¹⁰  his life.”

Lukas 22:31-32

22:31 “Simon, ¹¹  Simon, pay attention! ¹²  Satan has demanded to have you all, ¹³  to sift you like wheat, ¹⁴  22:32 but I have prayed for you, Simon, ¹⁵  that your faith may not fail. ¹⁶  When ¹⁷  you have turned back, ¹⁸  strengthen ¹⁹  your brothers.”

Yohanes 13:2

13:2 The evening meal ²⁰  was in progress, and the devil had already put into the heart ²¹  of Judas Iscariot, Simon’s son, that he should betray ²²  Jesus. ²³ 

Yohanes 13:27

13:27 And after Judas ²⁴  took the piece of bread, Satan entered into him. ²⁵  Jesus said to him, ²⁶  “What you are about to do, do quickly.”

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ²⁷  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ²⁸  the land?

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Titus 1:1

Salutation

1:1 From Paul, ²⁹  a slave ³⁰  of God and apostle of Jesus Christ, to further the faith ³¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[1:12]  ¹ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ² tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ³ tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ⁴ tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”

[1:12]  ⁵ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ⁶ sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.

[2:6]  ⁷ tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.

[2:6]  ⁸ tn The LXX has “I deliver him up to you.”

[2:6]  ⁹ tn Heb “hand.”

[2:6]  ¹⁰ sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.

[22:31]  ¹¹ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ¹² tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ¹³ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ¹⁴ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:32]  ¹⁵ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹⁶ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹⁸ tn Or “turned around.”

[22:32]  ¹⁹ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[13:2]  ²⁰ 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]  ²¹ 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]  ²² tn Or “that he should hand over.”

[13:2]  ²³ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:27]  ²⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ²⁵ 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]  ²⁶ tn Grk “Then Jesus said to him.”

[5:3]  ²⁷ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ²⁸ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”