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Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTBe alert and pray so that you do not enter into temptation. The spirit indeed is willing, but the flesh is weak.”
NETStay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”
LSVWatch, and pray, that you may not enter into temptation: the spirit indeed is forward, but the flesh weak.”
FBVStay awake and pray, so that you don't fall into temptation. Yes, the spirit is willing, but the body is weak.”
TCNTKeep watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.”
T4TYou must keep alert and pray so that you can resist when you are tempted {something tempts you}. You want to do what I tell you, but you [SYN] are not strong enough to actually do it.”
LEBStay awake and pray that you will not enter into temptation. The spirit is willing, but the flesh is weak!”
BBEKeep watch with prayer, so that you may not be put to the test: the spirit truly is ready, but the flesh is feeble.
WymthKeep awake, and pray that you may not enter into temptation: the spirit is right willing, but the body is frail."
ASVWatch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
DRAWatch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak.
YLTwatch, and pray, that ye may not enter into temptation: the spirit indeed is forward, but the flesh weak.'
DrbyWatch and pray, that ye enter not into temptation: the spirit indeed [is] ready, but the flesh weak.
RVWatch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
WbstrWatch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
KJB-1769 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. ( Watch and pray, that ye/you_all enter not into temptation: the spirit indeed is willing, but the flesh is weak.)
KJB-1611Watch and pray, that yee enter not into temptation: The spirit indeed is willing, but the flesh is weake. (Watch and pray, that ye/you_all enter not into temptation: The spirit indeed is willing, but the flesh isweake.)
BshpsWatche, and praye, that ye enter not into temptation: The spirite in deede is wyllyng, but the fleshe is weake. (Watche, and praye, that ye/you_all enter not into temptation: The spirit indeed is wyllyng, but the flesh is weake.)
GnvaWatch, and praie, that yee enter not into tentation: the spirit in deede is readie, but the flesh is weake. (Watch, and praie, that ye/you_all enter not into temptation: the spirit indeed is readie, but the flesh is weake. )
CvdlWatch & praye, that ye fall not in to temptacion. The sprete is wyllinge, but the flesh is weake. (Watch and praye, that ye/you_all fall not in to temptation. The spirit is wyllinge, but the flesh is weake.)
TNTwatche and praye that ye fall not into temptacion. The spirite is willynge but the flesshe is weake. (watche and pray that ye/you_all fall not into temptation. The spirit is willynge but the flesh is weake. )
WyclWake ye, and preye ye, that ye entre not in to temptacioun; for the spirit is redi, but the fleisch is sijk. (Wake ye/you_all, and pray ye/you_all, that ye/you_all enter not in to temptation; for the spirit is ready, but the flesh is sijk.)
LuthWachet und betet, daß ihr nicht in Anfechtung fallet. Der Geist ist willig; aber das Fleisch ist schwach. (Wachet and betet, that you/their/her not in Anfechtung fallet. The spirit is willig; but the flesh is schwach.)
ClVgVigilate, et orate ut non intretis in tentationem. Spiritus quidem promptus est, caro autem infirma.[fn] (Vigilate, and orate as not/no intretis in tentationem. Spiritus indeed promptus it_is, caro however infirma. )
26.41Caro autem. Non de se utique hoc dicit, sed de his qui dixerunt se nunquam negaturos.
26.41Caro however. Non about se utique this dicit, but about his who dixerunt se nunquam negaturos.
UGNTγρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. (graʸgoreite kai proseuⱪesthe, hina maʸ eiselthaʸte eis peirasmon. to men pneuma prothumon, haʸ de sarx asthenaʸs.)
SBL-GNTγρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. (graʸgoreite kai proseuⱪesthe, hina maʸ eiselthaʸte eis peirasmon; to men pneuma prothumon haʸ de sarx asthenaʸs.)
TC-GNTΓρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. (Graʸgoreite kai proseuⱪesthe, hina maʸ eiselthaʸte eis peirasmon. To men pneuma prothumon, haʸ de sarx asthenaʸs. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
26:36-46 This scene reveals the depth of Jesus’ awareness of the suffering that awaited him on the cross, as well as his utter commitment to God’s will (see 20:28). Expressions in 26:41-42 echo the Lord’s Prayer (6:9-13).
Here Jesus speaks as if temptation were a location that someone could enter into. He is referring to experiencing temptation. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: [you do not experience temptation] or [you are kept away from temptation]
If your language does not use an abstract noun for the idea of temptation, you could express the same idea in another way. Alternate translation: [you are not tempted]
the on_one_hand spirit_‹is› eager the on_the_other_hand /the/_flesh_‹is› weak
The words spirit and flesh represent people’s spirits and flesh in general, not one particular spirit and flesh. If it would be helpful in your language, you could express the idea in another way. Alternate translation: [People’s spirits indeed are willing, but their flesh is weak]
Here, spirit represents a person’s desires and will. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: [The will indeed wants to do it] or [Inside, you indeed are willing]
Here Jesus implies that the spirit is willing to do what is right, and more specifically what Jesus has asked. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: [is willing to do what is right] or [is willing to do what I ask]
Here, flesh represents a person’s body and actions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: [the body is weak] or [when you act you are weak]
By the time of the New Testament, the ancient city of Jerusalem had been transformed from the relatively small fortress of David’s day (2 Samuel 5:6-10; 1 Chronicles 11:4-9) into a major city with a Temple that rivaled the greatest temples in the Roman world. Just prior to Jesus’ birth, Herod the Great completely renovated and expanded the Temple of the Lord, and he also built a lavish palace for himself, various pools (where Jesus occasionally performed healings), public buildings, and military citadels, including the Antonia Fortress, which overlooked the Temple. Wealthy residents, including the high priest, occupied extravagant houses in the Upper City, while the poorer residents were relegated to less desirable areas like the Lower City. The Essene Quarter was so named because many of its residents belonged to the Essenes, a strict religious sect that was known for its careful attention to the law of Moses. Across the Kidron Valley lay the Garden of Gethsemane, where Jesus often met with his disciples (Matthew 26:36-46; Mark 14:32-53; John 18:1-14). Further east was the Mount of Olives, where Jesus began his triumphal entry one week before his crucifixion (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-19), taught his disciples about the last days (Matthew 24-25; Mark 13), and eventually ascended to heaven after his resurrection (Luke 24:50-53; Acts 1:1-11).
Jesus’ Arrest, Trial, Crucifixion, and Burial
Matthew 26-27; Mark 14-15; Luke 22-23; John 13-19
On the Thursday before he was crucified, Jesus had arranged to share the Passover meal with his disciples in an upper room, traditionally thought to be located in the Essene Quarter of Jerusalem. After they finished the meal, they went to the Garden of Gethsemane, where Jesus often met with his disciples. There Judas Iscariot, one of Jesus’ own disciples, betrayed him to soldiers sent from the High Priest, and they took Jesus to the High Priest’s residence. In the morning the leading priests and teachers of the law put Jesus on trial and found him guilty of blasphemy. The council sent Jesus to stand trial for treason before the Roman governor Pontius Pilate, who resided at the Praetorium while in Jerusalem. The Praetorium was likely located at the former residence of Herod the Great, who had died over 30 years earlier. When Pilate learned that Jesus was from Galilee, he sent him to Herod Antipas, who had jurisdiction over Galilee. But when Jesus gave no answer to Herod’s many questions, Herod and his soldiers sent him back to Pilate, who conceded to the people’s demands that Jesus be crucified. Jesus was forced to carry his cross out of the city gate to Golgotha, meaning Skull Hill, referring to what may have been a small unquarried hill in the middle of an old quarry just outside the gate. After Jesus was unable to carry his cross any further, a man named Simon from Cyrene was forced to carry it for him. There at Golgotha they crucified Jesus. After Jesus died, his body was hurriedly taken down before nightfall and placed in a newly cut, rock tomb owned by Joseph of Arimathea, a member of the Jewish high council. This tomb was likely located at the perimeter of the old quarry.
