Jeremiah 12:5

12:5 The Lord answered, ¹ 

“If you have raced on foot against men and they have worn you out,

how will you be able to compete with horses?

And if you feel secure only ²  in safe and open country, ³ 

how will you manage in the thick undergrowth along the Jordan River? ⁴ 

Matthew 24:21-24

24:21 For then there will be great suffering ⁵  unlike anything that has happened ⁶  from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. 24:23 Then if anyone says to you, ‘Look, here is the Christ!’ ⁷  or ‘There he is!’ do not believe him. 24:24 For false messiahs ⁸  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Luke 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁹  against us.

And do not lead us into temptation.” ¹⁰ 

Luke 22:31

22:31 “Simon, ¹¹  Simon, pay attention! ¹²  Satan has demanded to have you all, ¹³  to sift you like wheat, ¹⁴ 

Luke 22:46

22:46 So ¹⁵  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ¹⁶ 

Luke 22:2

22:2 The ¹⁷  chief priests and the experts in the law ¹⁸  were trying to find some way ¹⁹  to execute ²⁰  Jesus, ²¹  for they were afraid of the people. ²² 

Colossians 1:23-28

1:23 if indeed you remain in the faith, established and firm, ²³  without shifting ²⁴  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ²⁵  from God – given to me for you – in order to complete ²⁶  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ²⁷  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ²⁸  and teaching ²⁹  all people ³⁰  with all wisdom so that we may present every person mature ³¹  in Christ.

Ephesians 6:12-13

6:12 For our struggle ³²  is not against flesh and blood, ³³  but against the rulers, against the powers, against the world rulers of this darkness, ³⁴  against the spiritual forces ³⁵  of evil in the heavens. ³⁶  6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ³⁷  on the evil day, and having done everything, to stand.

Hebrews 11:35-38

11:35 and women received back their dead raised to life. ³⁸  But others were tortured, not accepting release, to obtain resurrection to a better life. ³⁹  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁴⁰  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

Hebrews 12:4

12:4 You have not yet resisted to the point of bloodshed ⁴¹  in your struggle against sin.

James 5:10-11

5:10 As an example of suffering and patience, brothers and sisters, ⁴²  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ⁴³  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ⁴⁴ 

James 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ⁴⁵  over the miseries that are coming on you.

James 1:6-7

1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord,

James 5:8-9

5:8 You also be patient and strengthen your hearts, for the Lord’s return is near. 5:9 Do not grumble against one another, brothers and sisters, ⁴⁶  so that you may not be judged. See, the judge stands before the gates! ⁴⁷ 

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 ⁴⁸  into prison so you may be tested, ⁴⁹  and you will experience suffering ⁵⁰  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁵¹ 

Revelation 3:10

3:10 Because you have kept ⁵²  my admonition ⁵³  to endure steadfastly, ⁵⁴  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.

[12:5]  ¹ tn The words “The Lord answered” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[12:5]  ² tn Some commentaries and English versions follow the suggestion given in HALOT 116 s.v. II בָּטַח that a homonym meaning “to stumble, fall down” is involved here and in Prov 14:16. The evidence for this homonym is questionable because both passages can be explained on other grounds with the usual root.

[12:5]  ³ tn Heb “a land of tranquility.” The expression involves a figure of substitution where the feeling engendered is substituted for the conditions that engender it. For the idea see Isa 32:18. The translation both here and in the following line is intended to bring out the contrast implicit in the emotive connotations connected with “peaceful country” and “thicket along the Jordan.”

[12:5]  ⁴ tn Heb “the thicket along the Jordan.” The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[24:21]  ⁵ tn Traditionally, “great tribulation.”

[24:21]  ⁶ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[24:23]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:24]  ⁸ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:4]  ⁹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ¹⁰ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[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.

[22:46]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ¹⁶ 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).

[22:2]  ¹⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ¹⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ¹⁹ tn Grk “were seeking how.”

[22:2]  ²⁰ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²² sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[1:23]  ²³ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁴ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ²⁵ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²⁶ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ²⁷ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ²⁸ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ²⁹ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ³⁰ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ³¹ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[6:12]  ³² tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ³³ tn Grk “blood and flesh.”

[6:12]  ³⁴ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ³⁵ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ³⁶ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[6:13]  ³⁷ tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.

[11:35]  ³⁸ tn Grk “received back their dead from resurrection.”

[11:35]  ³⁹ tn Grk “to obtain a better resurrection.”

[11:37]  ⁴⁰ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[12:4]  ⁴¹ tn Grk “until blood.”

[5:10]  ⁴² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ⁴³ tn Grk “Behold! We regard…”

[5:11]  ⁴⁴ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[5:1]  ⁴⁵ tn Or “wail”; Grk “crying aloud.”

[5:9]  ⁴⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ⁴⁷ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

[2:10]  ⁴⁸ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁴⁹ tn Or “tempted.”

[2:10]  ⁵⁰ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ⁵⁴ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).