Luke 8:13

8:13 Those ¹  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ²  but ³  in a time of testing ⁴  fall away. ⁵ 

Luke 22:46

22:46 So ⁶  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁷ 

Matthew 6:13

6:13 And do not lead us into temptation, ⁸  but deliver us from the evil one. ⁹ 

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.”

Matthew 26:1

The Plot Against Jesus

26:1 When ¹⁰  Jesus had finished saying all these things, he told his disciples,

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹¹ 

Colossians 1:2

1:2 to the saints, the faithful ¹²  brothers and sisters ¹³  in Christ, at Colossae. Grace and peace to you ¹⁴  from God our Father! ¹⁵ 

Colossians 1:7-8

1:7 You learned the gospel ¹⁶  from Epaphras, our dear fellow slave ¹⁷  – a ¹⁸  faithful minister of Christ on our ¹⁹  behalf – 1:8 who also told us of your love in the Spirit.

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 ²⁰  into prison so you may be tested, ²¹  and you will experience suffering ²²  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ²³ 

Revelation 3:10

3:10 Because you have kept ²⁴  my admonition ²⁵  to endure steadfastly, ²⁶  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.

[8:13]  ¹ tn Here δέ (de) has not been translated.

[8:13]  ² sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁴ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ⁵ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[22:46]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁷ 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).

[6:13]  ⁸ tn Or “into a time of testing.”

[6:13]  ⁹ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[26:1]  ¹⁰ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[1:13]  ¹¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “Grace to you and peace.”

[1:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[2:10]  ²⁰ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ²¹ tn Or “tempted.”

[2:10]  ²² tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ²³ 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]  ²⁴ 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]  ²⁵ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ²⁶ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).