Matthew 26:44

 Matthew 26:44

And he left them, and went away again, and prayed the third time, saying the same words.

a. NASB 1995: And He left them again, and went away and prayed a third time, saying the same thing once more.  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. YLT:And having left them, having gone away again, he prayed a third time, saying the same word;   [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: So, leaving them again, He went away and prayed for the third time, using the same words.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: And he left them and went away again and prayed the third time, and he said the same word. [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV: So, leaving them again, he went away and prayed for the third time, saying the same words again. [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all greek and Hebrew definitions are from Blue Letter Bible

1. And he left them, and went away again, and prayed the third time, saying the same words.

a. And [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. [he] left [Strong: 863 aphíēmi, af-ee'-ay-mee; from G575 and ἵημι híēmi (to send; an intensive form of εἶμι eîmi, to go); to send forth, in various applications (as follow):—cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up.]

c. them [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

d. [and] went away [Strong: 565 apérchomai, ap-erkh'-om-ahee; from G575 and G2064; to go off (i.e. depart), aside (i.e. apart) or behind (i.e. follow), literally or figuratively:—come, depart, go (aside, away, back, out, … ways), pass away, be past.]

e. again [Strong: 3825 pálin, pal'-in; probably from the same as G3823 (through the idea of oscillatory repetition); (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand:—again.]

f. [and] prayed [Strong: 4336 proseúchomai, pros-yoo'-khom-ahee; from G4314 and G2172; to pray to God, i.e. supplicate, worship:—pray (X earnestly, for), make prayer.]

g. [the] third [time] [Strong: 5154 trítos, tree'-tos; ordinal from G5140; third; neuter (as noun) a third part, or (as adverb) a (or the) third time, thirdly:—third(-ly).]

h. saying [Strong: 2036 épō, ep'-o; a primary verb (used only in the definite past tense, the others being borrowed from G2046, G4483, and G5346); to speak or say (by word or writing):—answer, bid, bring word, call, command, grant, say (on), speak, tell.]

i. the [Strong: 3588. [ton] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ton] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

j. same [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

k. words [Strong: 3056 lógos, log'-os; from G3004; something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):—account, cause, communication, × concerning, doctrine, fame, × have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, × speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.]

1). Though it is in Luke’s gospel and not in Matthew’s gospel, Luke records an intense moment during his prayer in Gethsemane. A moment where God had to send an angel to strengthen Jesus.

a). Luke 22:42-44   Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

22:43 And there appeared an angel unto him from heaven, strengthening him.

22:44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

b). Rick Renner, Paid in Full: This mental and spiritual battle Jesus experienced that night in the Garden of Gethsemane was intense. In fact, Luke 22:44 says, “And being in agony he prayed more earnestly: and his sweat was as it were great drops of blood falling to the ground.” I want you to especially notice the word “agony” in this verse, It comes from the Greek word agonidzo, a word that refers to a struggle, a fight, great exertion or effort. It is a word often used in the New Testament to convey the idea of anguish, pain, distress, and conflict.The word agonidzo itself comes from the word agon, which is the word that depicts the athletic conflict and competition that we so famous in the ancient world. The Holy Spirit used this word to picture Jesus in the Garden of Gethsemane on the night of his betrayal. This tells us that Jesus was thrown into a great struggle or an intense fight that night. Knowing that the cross and the grave were before him, He cried, “Father, if thou be willing, remove this cup from me…” Luke 22:42. The spiritual pressure that bore down upon Jesus’ soul was so overwhelming that he Bible says it was agonidzo, or agony. It was so strenuous that it involved all of Jesus’ spirit, and soul, and body. He was in the greatest fight He had ever known up to that moment. Jesus’ intense level of agony is depicted in the phrase, “...he prayed more earnestly…” The word “earnestly” is the Greek word ektenes, a Greek word that means to be extended or to be stretched out.. A person in this kind of agony might drop to the ground, writhing in pain and rolling around on the ground. This word ektenes presents the picture of a person who is pushed to the limit and can’t be stretched much more. He is on the brink of all he can possibly endure. Jesus emotional state was so intense that it says ‘...his sweat was at it were great drops of blood falling down to the ground.” The “sweat” is the greek word idros. The word “drops” is the Greek word thrombos, a medical word that points to blood that is unusally thickly clotted. When these two words are joined, they depict a medical condition called Hematidrosis, a condition that occurs only in individuals who are in a highly emotional state. Because the mind is under such great mental and emotional pressure, it sends signals of stress throughout the human body. These signals become so strong that the body reacts as if it were under actual physical pressure. As a result, the first and second layers of skin separate, causing a vacuum to form between them. Thickly clotted blood seeps from this vacuum, oozing through the pores of the skin. Once the blood seeps through, it mingles with the sufferer’s sweat that pores from his skin as a result of his intense inner struggle. I the end, the blood and sweat mix  together in droplets and floor down the victim’s face to the ground.  

2). Jesus was facing being made our sin, being separated from the Father and the Holy Spirit and suffering in hell for three days.Many Bible scholars teach that in Isaiah 53:10 where the Scripture says , “…thou shalt make his soul an offering for sin he shall see his seed…” and in Isaiah 53:11 where it says, “he shall see the travail of his soul, and shall be satisfied.” that it is referring to his physical and soulish life only and that this took place in totality on the cross before Jesus died. Others teach that Jesus did partake of spiritual death, forsaken of the Father, but that it was momentary and before Jesus died physically Jesus was no longer forsaken of the Father. These good men of God teach that ALL of the substitutionary work of Christ took place on the cross [The NLT and the NIV follow that thought.]  They believe that when Jesus uttered the words of John 19:30 “…It is finished…” immediately before he died it meant his substitutionary work of redemption was complete. But many other Bible scholars teach there are too many other passages in the New Covenant that reveal the total work of redemption was not completed when Jesus died. For example, the resurrection did not happen until three days later and Jesus still had to put His sinless blood on the mercy seat in Heaven.  I believe that Scripture is referring to more than just his physical life here, it is that, but it’s more than that. His suffering is physical, spiritual, and mental/emotional/soulish, it is all included in this offering. As we know from Scripture, man is spirit, soul and body [1 Thessalonians 5:23]. Other than perhaps Deuteronomy 6:4, 5, this three part division of man was not clearly revealed through the Scriptures until the New Covenant was given. It seems to me that because man could not get born again until Jesus died for our sins and rose from the dead to establish the New Covenant, it was not necessary to give that revelation. We also know from Scripture that when the Bible speaks of death it is referring to separation. In physical death the spirit and soul leave the physical body, and the body begins to rot, but the spirit and the soul continue to exist. Whether a person goes to heaven or hell, the spirit and soul go together. In light of this reasoning, when the Scripture speaks of the “soul” of Christ being made an offering for sin, it is referring to the whole man, spirit, soul and body. I personally believe that this offering for sin was accomplished by the sufferings he endured from immediately before his arrest until sometime before his resurrection three days later, including his suffering in hell. 

a).  Psalm 71:20, 21 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

71:21 Thou shalt increase my greatness, and comfort me on every side.

b). Psalm 88:1-7 O lord God of my salvation, I have cried day and night before thee:

88:2 Let my prayer come before thee: incline thine ear unto my cry;

88:3 For my soul is full of troubles: and my life draweth nigh unto the grave.

88:4 I am counted with them that go down into the pit: I am as a man that hath no strength:

88:5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.

88:6 Thou hast laid me in the lowest pit, in darkness, in the deeps.

88:7 Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.

c). Acts 2:25-31 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:

2:26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

2:27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

2:28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.

2:29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.

2:30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;

2:31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

d). Ephesians 2:4-6 But God, who is rich in mercy, for his great love wherewith he loved us,

2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

Matthew 26:43

 Matthew 26:43 

And he came and found them asleep again: for their eyes were heavy.

a. NASB 1995: Again He came and found them sleeping, for their eyes were heavy.  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. YLT: And having come, he findeth them again sleeping, for their eyes were heavy.  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: And again He came and found them sleeping, for their eyes were weighed down with sleep.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text:  He came again and found them sleeping, for their eyes were heavy.  [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV: And again he came and found them sleeping, for their eyes were heavy.  [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all greek and Hebrew definitions are from Blue Letter Bible

1. And he came and found them asleep again: for their eyes were heavy.

a. And [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. [he] came [Strong: 2064 érchomai, er'-khom-ahee; middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (middle voice) ἐλεύθομαι eleúthomai el-yoo'-thom-ahee, or (active) ἔλθω élthō el'-tho, which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively):—accompany, appear, bring, come, enter, fall out, go, grow, × light, × next, pass, resort, be set.]

c. [and] found [Strong: 2147 heurískō, hyoo-ris'-ko; a prolonged form of a primary εὕρω heúrō hyoo'-ro, which (together with another cognate form) εὑρέω heuréō hyoo-reh'-o is used for it in all the tenses except the present and imperfect; to find (literally or figuratively):—find, get, obtain, perceive, see.]

d. them [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

e. asleep [Strong: 2518 katheúdō, kath-yoo'-do; from G2596 and εὕδω heúdō (to sleep); to lie down to rest, i.e. (by implication) to fall asleep (literally or figuratively):—(be a-)sleep.]

f. again [Strong: 3825 pálin, pal'-in; probably from the same as G3823 (through the idea of oscillatory repetition); (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand:—again.]

f. for [Strong: 1063 gár, gar; a primary particle; properly, assigning a reason (used in argument, explanation or intensification; often with other particles):—and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.]

g. thier [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

h. [Strong: 3588. [hoi] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [hoi] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

i. eyes [Strong: 3788 ophthalmós, of-thal-mos'; from G3700; the eye (literally or figuratively); by implication, vision; figuratively, envy (from the jealous side-glance):—eye, sight.]

j. were [Strong: 2258 ēn, ane; imperfect of G1510; I (thou, etc.) was (wast or were):—+ agree, be, X have (+ charge of), hold, use, was(-t), were.]

k. heavy [Strong: 916 baréō, bar-eh'-o; from G926; to weigh down (figuratively):—burden, charge, heavy, press.]

Matthew 26:42

 Matthew 26:42

He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

a. NASB 1995: He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.”  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. YLT: Again, a second time, having gone away, he prayed, saying, 'My Father, if this cup cannot pass away from me except I drink it, Thy will be done;'  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: Again a second time He went away and prayed, My Father, if this cannot pass by unless I drink it, Your will be done.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: He went away again the second time and prayed and said, O my Father, if this cup cannot pass, and if I have to drink it, let it be according to your will.  [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV: Again, for the second time, he went away and prayed, “My Father, if this cannot pass unless I drink it, your will be done.” [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all greek and Hebrew definitions are from Blue Letter Bible

1. “He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.”

a. [He] went away [Strong: 565 apérchomai, ap-erkh'-om-ahee; from G575 and G2064; to go off (i.e. depart), aside (i.e. apart) or behind (i.e. follow), literally or figuratively:—come, depart, go (aside, away, back, out, … ways), pass away, be past.]

b. again [Strong: 3825 pálin, pal'-in; probably from the same as G3823 (through the idea of oscillatory repetition); (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand:—again.]

c. the [Strong: 1537 ek, ek; a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote):—after, among, × are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, × hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, × thenceforth, through, × unto, × vehemently, with(-out).]

d. second [time] [Strong: 1208 deúteros, dyoo'-ter-os; as the comparative of G1417; (ordinal) second (in time, place, or rank; also adverb):—afterward, again, second(-arily, time).] 

1). This is where the name of the fifth book of Moses comes from. Deuteronomy means “second law” derived from Deuteronomy 17:18 Septuagint [Greek] translation. 

a). Deuteronomy 17:18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:

e. [and] prayed [Strong: 4336 proseúchomai, pros-yoo'-khom-ahee; from G4314 and G2172; to pray to God, i.e. supplicate, worship:—pray (X earnestly, for), make prayer.]

f. saying [Strong: 3004 légō, leg'-o; a primary verb; properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue)); by implication, to mean:—ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.]

g. [O] my [Strong: 3450 ]moû, moo; the simpler form of G1700; of me:—I, me, mine (own), my.

h. Father [Strong: 3962 patḗr, pat-ayr'; apparently a primary word; a "father" (literally or figuratively, near or more remote):—father, parent.]

i. if [Strong: 1487 ei, i; a primary particle of conditionality; if, whether, that, etc.:—forasmuch as, if, that, (al-)though, whether.]

j. this [Strong: 5124 toûto, too'-to; neuter singular nominative or accusative case of G3778; that thing:—here (-unto), it, partly, self(-same), so, that (intent), the same, there(-fore, -unto), this, thus, where(-fore).]

k. [Strong: 3588. [to] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [to] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

l. cup [Strong: 4221 potḗrion, pot-ay'-ree-on; neuter of a derivative of the alternate of G4095; a drinking-vessel; by extension, the contents thereof, i.e. a cupful (draught); figuratively, a lot or fate:—cup.]

m. may [Strong: 1410 dýnamai, doo'-nam-ahee; of uncertain affinity; to be able or possible:—be able, can (do, + -not), could, may, might, be possible, be of power.]

m. not [Strong: 3756 ou, oo; a primary word; the absolute negative (compare G3361) adverb; no or not:—+ long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but.]

n. pass away [Strong: 3928 parérchomai, par-er'-khom-ahee; from G3844 and G2064; to come near or aside, i.e. to approach (arrive), go by (or away), (figuratively) perish or neglect, (causative) avert:—come (forth), go, pass (away, by, over), past, transgress.]

o. from [Strong: 575 apó, apo'; a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):—(X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with.]

p. me [Strong: 1700 emoû, em-oo'; a prolonged form of G3449; of me:—me, mine, my.]

q. [Strong: 1437 eán, eh-an'; from G1487 and G302; a conditional particle; in case that, provided, etc.; often used in connection with other particles to denote indefiniteness or uncertainty:—before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever).]

r. except [Strong: 3361 mḗ, may; a primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 expects an affirmative one)) whether:—any but (that), × forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without.]

s. [I] drink [Strong: 4095 pínō, pee'-no; a prolonged form of πίω píō pee'-o; which (together with another form) πόω póō po'-o; occurs only as an alternate in certain tenses; to imbibe (literally or figuratively):—drink.]

t. it [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

u. thy [Strong: 4775 soû, soo; genitive case of G4771; of thee, thy:—X home, thee, thine (own), thou, thy.]

v. [Strong: 3588. [to] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [to] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

w. will [Strong: 2307 thélēma, thel'-ay-mah; from the prolonged form of G2309; a determination (properly, the thing), i.e. (actively) choice (specially, purpose, decree; abstractly, volition) or (passively) inclination:—desire, pleasure, will.]

x. [be] done [Strong: 1096 gínomai, ghin'-om-ahee; a prolongation and middle voice form of a primary verb; to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.):—arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, × soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.]

1). Though it is in Luke’s gospel and not in Matthew’s gospel, Luke records an intense moment during his prayer in Gethsemane. A moment where God had to send an angel to strengthen Jesus.

a). Luke 22:42-44   Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

22:43 And there appeared an angel unto him from heaven, strengthening him.

22:44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

b). Rick Renner, Paid in Full: This mental and spiritual battle Jesus experienced that night in the Garden of Gethsemane was intense. In fact, Luke 22:44 says, “And being in agony he prayed more earnestly: and his sweat was as it were great drops of blood falling to the ground.” I want you to especially notice the word “agony” in this verse, It comes from the Greek word agonidzo, a word that refers to a struggle, a fight, great exertion or effort. It is a word often used in the New Testament to convey the idea of anguish, pain, distress, and conflict.The word agonidzo itself comes from the word agon, which is the word that depicts the athletic conflict and competition that we so famous in the ancient world. The Holy Spirit used this word to picture Jesus in the Garden of Gethsemane on the night of his betrayal. This tells us that Jesus was thrown into a great struggle or an intense fight that night. Knowing that the cross and the grave were before him, He cried, “Father, if thou be willing, remove this cup from me…” Luke 22:42. The spiritual pressure that bore down upon Jesus’ soul was so overwhelming that he Bible says it was agonidzo, or agony. It was so strenuous that it involved all of Jesus’ spirit, and soul, and body. He was in the greatest fight He had ever known up to that moment. Jesus’ intense level of agony is depicted in the phrase, “...he prayed more earnestly…” The word “earnestly” is the Greek word ektenes, a Greek word that means to be extended or to be stretched out.. A person in this kind of agony might drop to the ground, writhing in pain and rolling around on the ground. This word ektenes presents the picture of a person who is pushed to the limit and can’t be stretched much more. He is on the brink of all he can possibly endure. Jesus emotional state was so intense that it says ‘...his sweat was at it were great drops of blood falling down to the ground.” The “sweat” is the greek word idros. The word “drops” is the Greek word thrombos, a medical word that points to blood that is unusally thickly clotted. When these two words are joined, they depict a medical condition called Hematidrosis, a condition that occurs only in individuals who are in a highly emotional state. Because the mind is under such great mental and emotional pressure, it sends signals of stress throughout the human body. These signals become so strong that the body reacts as if it were under actual physical pressure. As a result, the first and second layers of skin separate, causing a vacuum to form between them. Thickly clotted blood seeps from this vacuum, oozing through the pores of the skin. Once the blood seeps through, it mingles with the sufferer’s sweat that pores from his skin as a result of his intense inner struggle. I the end, the blood and sweat mix  together in droplets and floor down the victim’s face to the ground.  

2). Jesus was facing being made our sin, being separated from the Father and the Holy Spirit and suffering in hell for three days.Many Bible scholars teach that in Isaiah 53:10 where the Scripture says , “…thou shalt make his soul an offering for sin he shall see his seed…” and in Isaiah 53:11 where it says, “he shall see the travail of his soul, and shall be satisfied.” that it is referring to his physical and soulish life only and that this took place in totality on the cross before Jesus died. Others teach that Jesus did partake of spiritual death, forsaken of the Father, but that it was momentary and before Jesus died physically Jesus was no longer forsaken of the Father. These good men of God teach that ALL of the substitutionary work of Christ took place on the cross [The NLT and the NIV follow that thought.]  They believe that when Jesus uttered the words of John 19:30 “…It is finished…” immediately before he died it meant his substitutionary work of redemption was complete. But many other Bible scholars teach there are too many other passages in the New Covenant that reveal the total work of redemption was not completed when Jesus died. For example, the resurrection did not happen until three days later and Jesus still had to put His sinless blood on the mercy seat in Heaven.  I believe that Scripture is referring to more than just his physical life here, it is that, but it’s more than that. His suffering is physical, spiritual, and mental/emotional/soulish, it is all included in this offering. As we know from Scripture, man is spirit, soul and body [1 Thessalonians 5:23]. Other than perhaps Deuteronomy 6:4, 5, this three part division of man was not clearly revealed through the Scriptures until the New Covenant was given. It seems to me that because man could not get born again until Jesus died for our sins and rose from the dead to establish the New Covenant, it was not necessary to give that revelation. We also know from Scripture that when the Bible speaks of death it is referring to separation. In physical death the spirit and soul leave the physical body, and the body begins to rot, but the spirit and the soul continue to exist. Whether a person goes to heaven or hell, the spirit and soul go together. In light of this reasoning, when the Scripture speaks of the “soul” of Christ being made an offering for sin, it is referring to the whole man, spirit, soul and body. I personally believe that this offering for sin was accomplished by the sufferings he endured from immediately before his arrest until sometime before his resurrection three days later, including his suffering in hell. 

a).  Psalm 71:20, 21 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

71:21 Thou shalt increase my greatness, and comfort me on every side.

b). Psalm 88:1-7 O lord God of my salvation, I have cried day and night before thee:

88:2 Let my prayer come before thee: incline thine ear unto my cry;

88:3 For my soul is full of troubles: and my life draweth nigh unto the grave.

88:4 I am counted with them that go down into the pit: I am as a man that hath no strength:

88:5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.

88:6 Thou hast laid me in the lowest pit, in darkness, in the deeps.

88:7 Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.

c). Acts 2:25-31 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:

2:26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

2:27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

2:28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.

2:29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.

2:30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;

2:31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

d). Ephesians 2:4-6 But God, who is rich in mercy, for his great love wherewith he loved us,

2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

Matthew 26:41

 Matthew 26:41

Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

a. NASB 1995: “Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak.”  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. YLT: Watch, and pray, that ye may not enter into temptation: the spirit indeed is forward, but the flesh weak.'  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: All of you must keep awake (give strict attention, be cautious and active) and watch and pray, that you may not come into temptation. The spirit indeed is willing, but the flesh is weak.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: Awake and pray, that you may not enter into temptation; the spirit indeed is ready, but the body is weak.  [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV: Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all greek and Hebrew definitions are from Blue Letter Bible

1. “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.”

a. Watch [Strong: 1127 grēgoreúō, gray-gor-yoo'-o; from G1453; to keep awake, i.e. watch (literally or figuratively):—be vigilant, wake, (be) watch(-ful).] [Zodhiates: to arise, arouse. To watch, to refrain from sleep. It was transferred in meaning from the physical to the moral religious sphere. It denotes attention to God’s revelation or to the knowledge of salvation; a mindfulness of threatening dangers which, with conscious earnestness and an alert mind, keeps it from all drowsiness and all slackening in the energy of faith and conduct.]

b. and [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

c. pray [Strong: 4336 proseúchomai, pros-yoo'-khom-ahee; from G4314 and G2172; to pray to God, i.e. supplicate, worship:—pray (X earnestly, for), make prayer.]

d. that [Strong: 2443 hína, hin'-ah; probably from the same as the former part of G1438 (through the demonstrative idea; compare G3588); in order that (denoting the purpose or the result):—albeit, because, to the intent (that), lest, so as, (so) that, (for) to.]

e. [ye] enter [Strong: 1525 eisérchomai, ice-er'-khom-ahee; from G1519 and G2064; to enter (literally or figuratively):—X arise, come (in, into), enter in(-to), go in (through).]

f. not [Strong: 3361 mḗ, may; a primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 expects an affirmative one)) whether:—any but (that), × forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without.]

g. into [Strong: 1519 eis, ice; a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:—(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with.]

h. temptation [Strong: 3986 peirasmós, pi-ras-mos'; from G3985; a putting to proof (by experiment (of good), experience (of evil), solicitation, discipline or provocation); by implication, adversity:—temptation, × try.]

1). As the definition of the Greek word for “watch” declares, we must maintain “a mindfulness of threatening dangers which, with conscious earnestness and an alert mind, keeps it from all drowsiness and all slackening in the energy of faith and conduct.” In the first epistle of Peter he addresses this spiritual need. It begins with a girding up of the loins of our minds.

a). 1 Peter 1:13-16 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

1:14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

1:15 But as he which hath called you is holy, so be ye holy in all manner of conversation;

1:16 Because it is written, Be ye holy; for I am holy.

i. [the] spirit [Strong: 4151 pneûma, pnyoo'-mah; from G4154; a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit:—ghost, life, spirit(-ual, -ually), mind.]

j. indeed [Strong: 3303 mén, men; a primary particle; properly, indicative of affirmation or concession (in fact); usually followed by a contrasted clause with G1161 (this one, the former, etc.):—even, indeed, so, some, truly, verily. Often compounded with other particles in an intensive or asseverative sense.]

k. [is] willing [Strong: 2489 próthymos, proth'-oo-mos; from G4253 and G2372; forward in spirit, i.e. predisposed; neuter (as noun) alacrity:—ready, willing.]

l. but [Strong: 1161 dé, deh; a primary particle (adversative or continuative); but, and, etc.:—also, and, but, moreover, now (often unexpressed in English).]

m. the [Strong: 3588. [hē] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [hē] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

c. flesh [Strong: 4561 sárx, sarx; probably from the base of G4563; flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such):—carnal(-ly, + -ly minded), flesh(-ly).]

d. [is] weak [Strong: 772 asthenḗs, as-then-ace'; from G1 (as a negative particle) and the base of G4599; strengthless (in various applications, literal, figurative and moral):—more feeble, impotent, sick, without strength, weak(-er, -ness, thing).]

1). The weakness of “the flesh” is described in Romans 7. It is also called “the law of sin and death” (Romans 8:2); “the body of this death” (Romans 7:24); and “the body of the sins of the flesh” (Colossians 2:11).

 

a). Romans 7:14-24 For we know that the law is spiritual: but I am carnal, sold under sin.

7:15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

7:16 If then I do that which I would not, I consent unto the law that it is good.

7:17 Now then it is no more I that do it, but sin that dwelleth in me.

7:18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

7:19 For the good that I would I do not: but the evil which I would not, that I do.

7:20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

7:21 I find then a law, that, when I would do good, evil is present with me.

7:22 For I delight in the law of God after the inward man:

7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

7:24 O wretched man that I am! who shall deliver me from the body of this death?

 

2). We inherited the law of sin and death from our first parents because of the fall of man in the garden

 

a). 1 Peter 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

 

3). Though the law was good, it could not overcome the weakness in us that we inherited from Adam and Eve. Paul preached this.

 

a). Acts 13:38, 39 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:

13:39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

 

b) Hebrews 7:18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

 

c). Galatians 3:21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

4). Kenneth Copeland: “We must understand that there are laws governing every single thing in existence. Nothing is by accident. There are laws of the world of the spirit, and there are laws of the world of the natural. The laws of the world of the natural govern our activities in this natural, physical world. We don’t float; we walk. If the law of gravity were not in action, we would float. These physical laws can be manipulated. For instance, the law of gravity is used when flying an airplane, but it is superseded by another physical law, the law of lift. When you put the law of lift into operation, you can fly, but you must know something about the law of gravity in order to use the law of lift. You don’t do away with the law of gravity; you just supersede it with a higher law. These are natural, physical laws, and they govern this natural, physical world. We need to realize that the spiritual world and its laws are more powerful than the physical world and its laws.”

 

5). DC: There are two “laws” mentioned in this verse, they are, “the law of the Spirit of life” and “the law of sin and death”. Paul writes that “the law of the Spirit of life” that is found in Christ Jesus overcomes “the law of sin and death”. One law overcomes the other. The “law of sin and death’ is described by Paul in the preceding chapter. It is also called by Paul in the last verse of this passage as “the body of this death”.

 

a). Romans 7:14-24  

6). The passage is self explanatory and all of us can relate to it, but there are a few verses that are necessary to look in another translation.

 

a). Amplified Bible: Romans 7:23 But I discern in my bodily members [in the sensitive appetites and wills of the flesh] a different law (rule of action) at war against the law of my mind (my reason) and making me a prisoner to the law of sin that dwells in my bodily organs [in the sensitive appetites and wills of the flesh].

 

b). Worrell Translation: Romans 7:23 But I see a different law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

 

7). The Apostle Paul writing under the inspiration of the Holy Ghost is saying the law of sin and death, that driving irresistible desire to sin, that Paul perfectly described in Romans 7:14-23, is  a disease that  has plagued mankind since the fall, can be overcome. It can be overcome by another law, but only one, and Paul identifies it, “the law of the Spirit of life in Christ Jesus.” It is only found in one place, one location, in Christ Jesus, therefore the only way to have access to this supernatural power or even understand it, is to get born again. We have to be born again where we become a new creation, our spirit man is recreated in Christ and the old things are passed away and all things are of God. When we get born again we are given the same amount of supernatural power that God used to raise Jesus from the dead.

 

a).  Ephesians 1:19-21  And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

 

8). Because we have been born again.

 

a). John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.  

 

9). When we got born again we were translated out of the kingdom of darkness into the kingdom of God.

 

a). Colossians 1:12-14 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

1:13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

1:14 In whom we have redemption through his blood, even the forgiveness of sins: