Matius 6:13

6:13 And do not lead us into temptation, ¹  but deliver us from the evil one. ² 

Matius 26:41

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

Matius 26:1

The Plot Against Jesus

26:1 When ³  Jesus had finished saying all these things, he told his disciples,

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁴ 

Efesus 6:13

6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ⁵  on the evil day, and having done everything, to stand.

Efesus 6:2

6:2 “Honor your father and mother,” ⁶  which is the first commandment accompanied by a promise, namely,

Pengkhotbah 2:9

2:9 So ⁷  I was far wealthier ⁸  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ⁹ 

[6:13]  ¹ tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ² 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.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[26:1]  ³ 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]  ⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[6:13]  ⁵ 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.

[6:2]  ⁶ sn A quotation from Exod 20:12 and Deut 5:16.

[2:9]  ⁷ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ⁸ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ⁹ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.