Yohanes 14:30

14:30 I will not speak with you much longer, ¹  for the ruler of this world is coming. ²  He has no power over me, ³ 

Yohanes 17:14-15

17:14 I have given them your word, ⁴  and the world has hated them, because they do not belong to the world, ⁵  just as I do not belong to the world. ⁶  17:15 I am not asking you to take them out of the world, but that you keep them safe ⁷  from the evil one. ⁸ 

Roma 12:2

12:2 Do not be conformed ⁹  to this present world, ¹⁰  but be transformed by the renewing of your mind, so that you may test and approve ¹¹  what is the will of God – what is good and well-pleasing and perfect.

Galatia 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Efesus 2:2

2:2 in which ¹²  you formerly lived ¹³  according to this world’s present path, ¹⁴  according to the ruler of the kingdom ¹⁵  of the air, the ruler of ¹⁶  the spirit ¹⁷  that is now energizing ¹⁸  the sons of disobedience, ¹⁹ 

Efesus 2:2

2:2 in which ²⁰  you formerly lived ²¹  according to this world’s present path, ²²  according to the ruler of the kingdom ²³  of the air, the ruler of ²⁴  the spirit ²⁵  that is now energizing ²⁶  the sons of disobedience, ²⁷ 

Titus 1:10

1:10 For there are many ²⁸  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ²⁹ 

Titus 1:1

Salutation

1:1 From Paul, ³⁰  a slave ³¹  of God and apostle of Jesus Christ, to further the faith ³²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 5:19

5:19 So Jesus answered them, ³³  “I tell you the solemn truth, ³⁴  the Son can do nothing on his own initiative, ³⁵  but only what he sees the Father doing. For whatever the Father ³⁶  does, the Son does likewise. ³⁷ 

[14:30]  ¹ tn Grk “I will no longer speak many things with you.”

[14:30]  ² sn The ruler of this world is a reference to Satan.

[14:30]  ³ tn Grk “in me he has nothing.”

[17:14]  ⁴ tn Or “your message.”

[17:14]  ⁵ tn Grk “because they are not of the world.”

[17:14]  ⁶ tn Grk “just as I am not of the world.”

[17:15]  ⁷ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ⁸ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[12:2]  ⁹ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ¹⁰ tn Grk “to this age.”

[12:2]  ¹¹ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[2:2]  ¹² sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “domain, [place of] authority.”

[2:2]  ¹⁶ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ¹⁷ 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]  ¹⁸ tn Grk “working in.”

[2:2]  ¹⁹ 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.

[2:2]  ²⁰ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ²¹ 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]  ²² 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]  ²³ tn Grk “domain, [place of] authority.”

[2:2]  ²⁴ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²⁵ 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]  ²⁶ tn Grk “working in.”

[2:2]  ²⁷ 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.

[1:10]  ²⁸ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ²⁹ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:1]  ³⁰ 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]  ³¹ 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]  ³² tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:19]  ³³ tn Grk “answered and said to them.”

[5:19]  ³⁴ tn Grk “Truly, truly, I say to you.”

[5:19]  ³⁵ tn Grk “nothing from himself.”

[5:19]  ³⁶ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ³⁷ 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.