Wahyu 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ¹ 

Wahyu 12:9

12:9 So ²  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.

Wahyu 12:13

12:13 Now ³  when the dragon realized ⁴  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Wahyu 12:15

12:15 Then ⁵  the serpent spouted water like a river out of his mouth after the woman in an attempt to ⁶  sweep her away by a flood,

Wahyu 12:17

12:17 So ⁷  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁸  those who keep ⁹  God’s commandments and hold to ¹⁰  the testimony about Jesus. ¹¹  (12:18) And the dragon ¹²  stood ¹³  on the sand ¹⁴  of the seashore. ¹⁵ 

Wahyu 13:2

13:2 Now ¹⁶  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ¹⁷  dragon gave the beast ¹⁸  his power, his throne, and great authority to rule. ¹⁹ 

Wahyu 13:4

13:4 they worshiped the dragon because he had given ruling authority ²⁰  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ²¹ 

Ayub 1:7

1:7 The Lord said to Satan, “Where have you come from?” ²²  And Satan answered the Lord, ²³  “From roving about ²⁴  on the earth, and from walking back and forth across it.” ²⁵ 

Ayub 2:1-2

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ²⁶  2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, ²⁷  “From roving about on the earth, and from walking back and forth across it.” ²⁸ 

Ayub 2:1

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ²⁹ 

Pengkhotbah 5:8

Government Corruption

5:8 If you see the extortion ³⁰  of the poor,

or the perversion ³¹  of justice and fairness in the government, ³² 

do not be astonished by the matter.

For the high official is watched by a higher official, ³³ 

and there are higher ones over them! ³⁴ 

Pengkhotbah 5:2

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

Pengkhotbah 2:4

Futility of Materialism

2:4 I increased my possessions: ³⁵ 

I built houses for myself; ³⁶ 

I planted vineyards for myself.

Yudas 1:6

1:6 You also know that ³⁷  the angels who did not keep within their proper domain ³⁸  but abandoned their own place of residence, he has kept ³⁹  in eternal chains ⁴⁰  in utter ⁴¹  darkness, locked up ⁴²  for the judgment of the great Day.

[9:11]  ¹ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[12:9]  ² tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:13]  ³ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁴ tn Grk “saw.”

[12:15]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ⁶ tn Grk “so that he might make her swept away.”

[12:17]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁸ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁹ tn Or “who obey.”

[12:17]  ¹⁰ tn Grk “and having.”

[12:17]  ¹¹ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ¹² tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹³ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ¹⁴ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁵ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[13:2]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ¹⁸ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ¹⁹ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²¹ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[1:7]  ²² tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).

[1:7]  ²³ tn Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[1:7]  ²⁴ tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.

[1:7]  ²⁵ tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).

[1:7]  sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8).

[2:1]  ²⁶ tc This last purpose clause has been omitted in some Greek versions.

[2:2]  ²⁷ tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[2:2]  ²⁸ tn See the note on this phrase in 1:7.

[2:1]  ²⁹ tc This last purpose clause has been omitted in some Greek versions.

[5:8]  ³⁰ tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.

[5:8]  ³¹ tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.

[5:8]  ³² tn Heb “in the province.”

[5:8]  ³³ tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:8]  ³⁴ sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.

[2:4]  ³⁵ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ³⁶ sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[1:6]  ³⁷ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ³⁸ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ³⁹ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ⁴⁰ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁴¹ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ⁴² tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).