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PARALLEL HISTORY BIBLE - Matthew 26:41
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LXX- Greek Septuagint - Matthew 26:41 γρηγορειτε 1127 5720 και 2532 προσευχεσθε 4336 5737 ινα 2443 μη 3361 εισελθητε 1525 5632 εις 1519 πειρασμον 3986 το 3588 μεν 3303 πνευμα 4151 προθυμον 4289 η 3588 δε 1161 σαρξ 4561 ασθενης 772
Douay Rheims Bible Watch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak.
King James Bible - Matthew 26:41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
World English Bible Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak."
Early Church Father Links Anf-01 iv.ii.vii Pg 8, Anf-01 iv.ii.vii Pg 7, Anf-01 ix.vii.x Pg 5, Anf-02 vi.iv.iv.vi Pg 12.1, Anf-03 vi.v.iv Pg 3, Anf-03 vi.vii.xiii Pg 20, Anf-03 v.vii.ix Pg 14, Anf-03 vi.iii.xx Pg 6, Anf-03 vi.iv.viii Pg 8, Anf-04 iii.x.i Pg 45, Anf-04 iii.v.i.iv Pg 3, Anf-04 iii.v.i.iv Pg 5, Anf-04 iii.vii.xiv Pg 10, Anf-05 iii.iv.ii.v.ii Pg 5, Anf-05 iii.iv.ii.vii.iii Pg 8, Anf-06 ix.iv.ix Pg 3, Anf-06 ix.iv.ix Pg 10, Anf-07 ix.vi.i Pg 21, Anf-07 ix.ix.iv Pg 64, Anf-09 xvi.ii.iii.ii Pg 5, Anf-09 iv.iii.xlviii Pg 20, Npnf-103 v.iv.xxii Pg 2, Npnf-105 xviii.vi.xxv Pg 9, Npnf-105 xix.iv.ix Pg 3, Npnf-106 vii.li Pg 12, Npnf-107 iii.lxx Pg 15, Npnf-108 ii.LXXIX Pg 83, Npnf-109 xi.ii Pg 78, Npnf-109 xi.ii Pg 79, Npnf-110 iii.LXXIX Pg 7, Npnf-110 iii.XIII Pg 8, Npnf-111 vii.xxxii Pg 18, Npnf-112 iv.xix Pg 33, Npnf-112 iv.v Pg 9, Npnf-114 v.ix Pg 43, Npnf-114 vi.ix Pg 43, Npnf-203 iv.ix.ii Pg 563, Npnf-203 iv.x.iii Pg 17, Npnf-204 v.ii.iv Pg 42, Npnf-204 v.ii.iv Pg 42, Npnf-204 xxi.ii.iv.iv Pg 10, Npnf-206 v.CIX Pg 30, Npnf-206 v.CXXXIII Pg 113, Npnf-206 v.CXXXIII Pg 124, Npnf-207 ii.xxvii Pg 56, Npnf-209 ii.v.ii.x Pg 99, Npnf-210 iv.vii.iv.iv Pg 8, Npnf-211 iv.v.ii.xv Pg 5, Npnf-212 ii.v.xlvi Pg 8
World Wide Bible Resources
Matthew 26:41
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 iv.ii.vii Pg 8
Matt. xxvi. 41; Mark xiv. 38.
Anf-01 iv.ii.vii Pg 7
Matt. vi. 13; Matt. xxvi. 41. as the Lord has said: “The spirit truly is willing, but the flesh is weak.”383 383
Anf-01 ix.vii.x Pg 5
Matt. xxvi. 41. For this latter is capable of working out its own suggestions. If, therefore, any one admix the ready inclination of the Spirit to be, as it were, a stimulus to the infirmity of the flesh, it inevitably follows that what is strong will prevail over the weak, so that the weakness of the flesh will be absorbed by the strength of the Spirit; and that the man in whom this takes place cannot in that case be carnal, but spiritual, because of the fellowship of the Spirit. Thus it is, therefore, that the martyrs bear their witness, and despise death, not after the infirmity of the flesh, but because of the readiness of the Spirit. For when the infirmity of the flesh is absorbed, it exhibits the Spirit as powerful; and again, when the Spirit absorbs the weakness [of the flesh], it possesses the flesh as an inheritance in itself, and from both of these is formed a living man,—living, indeed, because he partakes of the Spirit, but man, because of the substance of flesh.
Anf-02 vi.iv.iv.vi Pg 12.1
Anf-03 vi.v.iv Pg 3
Matt. xxvi. 41. Let us not, withal, take delusive comfort from the Lord’s acknowledgment of the weakness of the flesh. For precisely on this account He first declared the spirit willing, that He might show which of the two ought to be subject to the other—that the flesh might yield obedience to the spirit—the weaker to the stronger; the former thus from the latter getting strength. Let the spirit hold convene with the flesh about the common salvation, thinking no longer of the troubles of the prison, but of the wrestle and conflict for which they are the preparation. The flesh, perhaps, will dread the merciless sword, and the lofty cross, and the rage of the wild beasts, and that punishment of the flames, of all most terrible, and all the skill of the executioner in torture. But, on the other side, let the spirit set clearly before both itself and the flesh, how these things, though exceeding painful, have yet been calmly endured by many,—and, have even been eagerly desired for the sake of fame and glory; and this not only in the case of men, but of women too, that you, O holy women, may be worthy of your sex. It would take me too long to enumerate one by one the men who at their own self-impulse have put an end to themselves. As to women, there is a famous case at hand: the violated Lucretia, in the presence of her kinsfolk, plunged the knife into herself, that she might have glory for her chastity. Mucius burned his right hand on an altar, that this deed of his might dwell in fame. The philosophers have been outstripped,—for instance Heraclitus, who, smeared with cow dung, burned himself; and Empedocles, who leapt down into the fires of Ætna; and Peregrinus,8968 8968 [He is said to have perished circa a.d. 170.] who not long ago threw himself on the funeral pile. For women even have despised the flames. Dido did so, lest, after the death of a husband very dear to her, she should be compelled to marry again; and so did the wife of Hasdrubal, who, Carthage being on fire, that she might not behold her husband suppliant as Scipio’s feet, rushed with her children into the conflagration, in which her native city was destroyed. Regulus, a Roman general, who had been taken prisoner by the Carthaginians, declined to be exchanged for a large number of Carthaginian captives, choosing rather to be given back to the enemy. He was crammed into a sort of chest; and, everywhere pierced by nails driven from the outside, he endured so many crucifixions. Woman has voluntarily sought the wild beasts, and even asps, those serpents worse than bear or bull, which Cleopatra applied to herself, that she might not fall into the hands of her enemy. But the fear of death is not so great as the fear of torture. And so the Athenian courtezan succumbed to the executioner, when, subjected to torture by the tyrant for having taken part in a conspiracy, still making no betrayal of her confederates, she at last bit off her tongue and spat it in the tyrant’s face, that he might be convinced of the uselessness of his torments, however long they should be continued. Everybody knows what to this day is the great Lacedæmonian solemnity—the διαμαστύγωσις, or scourging; in which sacred rite the Spartan youths are beaten with scourges before the altar, their parents and kinsmen standing by and exhorting them to stand it bravely out. For it will be always counted more honourable and glorious that the soul rather than the body has given itself to stripes. But if so high a value is put on the earthly glory, won by mental and bodily vigour, that men, for the praise of their fellows, I may say, despise the sword, the fire, the cross, the wild beasts, the torture; these surely are but trifling sufferings to obtain a celestial glory and a divine reward. If the bit of glass is so precious, what must the true pearl be worth? Are we not called on, then, most joyfully to lay out as much for the true as others do for the false?
Anf-03 vi.vii.xiii Pg 20
Matt. xxvi. 41. where, save in patience, is the safety of the spirit, and of the flesh itself? But when the Lord says this about the flesh, pronouncing it “weak,” He shows what need there is of strengthening, it—that is by patience—to meet9168 9168 “Adversus,” like the “ad” above, note 21, p. 713. every preparation for subverting or punishing faith; that it may bear with all constancy stripes, fire, cross, beasts, sword; all which prophets and apostles, by enduring, conquered!
Anf-03 v.vii.ix Pg 14
Matt. xxvi. 41. ); at last, He pours out His blood. These, I suppose, are celestial marks? But how, I ask, could He have incurred contempt and suffering in the way I have described, if there had beamed forth in that flesh of His aught of celestial excellence? From this, therefore, we have a convincing proof that in it there was nothing of heaven, because it must be capable of contempt and suffering.
Anf-03 vi.iii.xx Pg 6
Matt. xxvi. 41. And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that “no one untempted should attain the celestial kingdoms.”8748 8748
Anf-03 vi.iv.viii Pg 8
Luke xxii. 40; Matt. xxvi. 41; Mark xiv. 31. yet they were tempted, (as they showed) by deserting their Lord, because they had given way rather to sleep than prayer.8822 8822 Routh refers us to De Bapt. c. 20, where Tertullian refers to the same event. [Note also his reference to De Fuga, cap. ii.] The final clause, therefore, is consonant, and interprets the sense of “Lead us not into temptation;” for this sense is, “But convey us away from the Evil One.”
Treasury of Scriptural Knowledge, Chapter 26VERSE (41) - Mt 24:42; 25:13 Mr 13:33-37; 14:38 Lu 21:36; 22:40,46 1Co 16:13
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