Matthew 26:41

26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Genesis 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ¹  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ²  replied.

Deuteronomy 8:2

8:2 Remember the whole way by which he ³  has brought you these forty years through the desert ⁴  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Deuteronomy 8:16

8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you ⁵  and eventually bring good to you.

Proverbs 30:8

30:8 Remove falsehood and lies ⁶  far from me;

do not give me poverty or riches,

feed me with my allotted portion ⁷  of bread, ⁸ 

Luke 22:31-46

22:31 “Simon, ⁹  Simon, pay attention! ¹⁰  Satan has demanded to have you all, ¹¹  to sift you like wheat, ¹²  22:32 but I have prayed for you, Simon, ¹³  that your faith may not fail. ¹⁴  When ¹⁵  you have turned back, ¹⁶  strengthen ¹⁷  your brothers.” 22:33 But Peter ¹⁸  said to him, “Lord, I am ready to go with you both to prison and to death!” ¹⁹  22:34 Jesus replied, ²⁰  “I tell you, Peter, the rooster will not crow ²¹  today until you have denied ²²  three times that you know me.”

22:35 Then ²³  Jesus ²⁴  said to them, “When I sent you out with no money bag, ²⁵  or traveler’s bag, ²⁶  or sandals, you didn’t lack ²⁷  anything, did you?” They replied, ²⁸  “Nothing.” 22:36 He said to them, “But now, the one who ²⁹  has a money bag must take it, and likewise a traveler’s bag ³⁰  too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be ³¹  fulfilled in me, ‘And he was counted with the transgressors.’ ³²  For what is written about me is being fulfilled.” ³³  22:38 So ³⁴  they said, “Look, Lord, here are two swords.” ³⁵  Then he told them, “It is enough.” ³⁶ 

On the Mount of Olives

22:39 Then ³⁷  Jesus ³⁸  went out and made his way, ³⁹  as he customarily did, to the Mount of Olives, ⁴⁰  and the disciples followed him. 22:40 When he came to the place, ⁴¹  he said to them, “Pray that you will not fall into temptation.” ⁴²  22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take ⁴³  this cup ⁴⁴  away from me. Yet not my will but yours ⁴⁵  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish ⁴⁶  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁴⁷  22:45 When ⁴⁸  he got up from prayer, he came to the disciples and found them sleeping, exhausted ⁴⁹  from grief. 22:46 So ⁵⁰  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁵¹ 

Luke 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ⁵²  which is called the Passover, was approaching.

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁵³ 

Colossians 1:2

1:2 to the saints, the faithful ⁵⁴  brothers and sisters ⁵⁵  in Christ, at Colossae. Grace and peace to you ⁵⁶  from God our Father! ⁵⁷ 

Colossians 1:7-9

1:7 You learned the gospel ⁵⁸  from Epaphras, our dear fellow slave ⁵⁹  – a ⁶⁰  faithful minister of Christ on our ⁶¹  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁶²  have not ceased praying for you and asking God ⁶³  to fill ⁶⁴  you with the knowledge of his will in all spiritual wisdom and understanding,

Hebrews 11:36

11:36 And others experienced mocking and flogging, and even chains and imprisonment.

Hebrews 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Hebrews 5:8

5:8 Although he was a son, he learned obedience through the things he suffered. ⁶⁵ 

Hebrews 5:2

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

Hebrews 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁶⁶  now crowned with glory and honor because he suffered death, ⁶⁷  so that by God’s grace he would experience ⁶⁸  death on behalf of everyone.

Revelation 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁶⁹  into prison so you may be tested, ⁷⁰  and you will experience suffering ⁷¹  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁷² 

Revelation 3:10

3:10 Because you have kept ⁷³  my admonition ⁷⁴  to endure steadfastly, ⁷⁵  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

[22:1]  ¹ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ² tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[8:2]  ³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ⁴ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[8:16]  ⁵ tn Heb “in order to humble you and in order to test you.” See 8:2.

[30:8]  ⁶ tn The two words might form a hendiadys: “falsehood and lies” being equivalent to “complete deception.” The word שָׁוְא means “false; empty; vain; to a false purpose.” The second word means “word of lying,” thus “a lying word.” Taken separately they might refer to false intentions and false words.

[30:8]  ⁷ tn The word חֹק (khoq) means “statute”; it is also used of a definite assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen 47:22). Here it refers to food that is the proper proportion for the speaker.

[30:8]  ⁸ sn Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9.

[22:31]  ⁹ 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]  ¹⁰ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ¹¹ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹⁶ tn Or “turned around.”

[22:32]  ¹⁷ 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.

[22:33]  ¹⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ¹⁹ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[22:34]  ²⁰ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ²¹ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ²² sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:35]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ²⁵ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ²⁶ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ²⁷ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ²⁸ tn Grk “said.”

[22:36]  ²⁹ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ³⁰ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:37]  ³¹ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ³² tn Or “with the lawless.”

[22:37]  ³³ tn Grk “is having its fulfillment.”

[22:38]  ³⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ³⁵ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ³⁶ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:39]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ³⁹ tn Grk “went.”

[22:39]  ⁴⁰ sn See the note on the Mount of Olives in Luke 19:29.

[22:40]  ⁴¹ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ⁴² sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:42]  ⁴³ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ⁴⁴ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ⁴⁵ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ⁴⁶ tn Grk “And being in anguish.”

[22:44]  ⁴⁷ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:45]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ⁴⁹ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[22:46]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁵¹ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[22:1]  ⁵² sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:13]  ⁵³ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ⁵⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁶ tn Or “Grace to you and peace.”

[1:2]  ⁵⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:7]  ⁵⁸ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁵⁹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.

[1:7]  ⁶⁰ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁶¹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:9]  ⁶² tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁶³ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁶⁴ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[5:8]  ⁶⁵ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).

[2:9]  ⁶⁶ tn Or “who was made a little lower than the angels.”

[2:9]  ⁶⁷ tn Grk “because of the suffering of death.”

[2:9]  ⁶⁸ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[2:10]  ⁶⁹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁷⁰ tn Or “tempted.”

[2:10]  ⁷¹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁷² tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[3:10]  ⁷³ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ⁷⁴ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ⁷⁵ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).