The Meaning of Matthew 26:39 Explained

Matthew 26:39

KJV: And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

YLT: And having gone forward a little, he fell on his face, praying, and saying, 'My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as Thou.'

Darby: And going forward a little he fell upon his face, praying and saying, My Father, if it be possible let this cup pass from me; but not as I will, but as thou wilt.

ASV: And he went forward a little, and fell on his face, and prayed, saying, My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt.

KJV Reverse Interlinear

And  he went  a little  further,  and fell  on  his  face,  and  prayed,  saying,  O my  Father,  if  it be  possible,  let  this  cup  pass  from  me:  nevertheless  not  as  I  will,  but  as  thou  [wilt]. 

What does Matthew 26:39 Mean?

Study Notes

cup
The "cup" must be interpreted by our Lord's own use of that symbol in speaking of His approaching sacrificial death Matthew 20:22 ; John 18:11 . In view of John 10:17 ; John 10:18 He could have been in no fear of an unwilling death. The value of the account of the agony in the Garden is in the evidence it affords that He knew fully what the agony of the cross would mean when His soul was made an offering for sin, Isaiah 53:10 , in the hiding of the Father's face. Knowing the cost to the utmost, he voluntarily paid it.

Verse Meaning

Jesus" prostrate posture reflected the intense anguish He felt. He addressed God as "My Father" (cf. Matthew 6:9). This title stresses the intimacy that Jesus felt with God (cf. Mark 14:36). This is the only time, according to the Gospels, that Jesus addressed God this way. In view of the limits that His incarnation involved, Jesus may not have known if another way to provide redemption existed (cf. Matthew 24:36), though this seems unlikely.
"We are here in full view of the deepest mystery of our faith: the two Natures in One Person. Both Natures spake [1] here, and the "if it be possible" of St. Matthew and St. Mark is in St. Luke "if Thou be willing."" [2]
In one sense God can do anything, but in another sense He binds Himself to certain courses of action because of His own purposes. Jesus was asking for a release from having to undergo the outpouring of God"s wrath for humankind"s sins on the cross (cf. Matthew 4:1-11; Matthew 16:21-23). [3] Notwithstanding, He wanted something more than that. Above all else He wanted His Father"s will to happen. He submitted to suffering and death if this was the only way to provide salvation, but He requested another solution if possible. The "cup" is an Old Testament figure for suffering and death under the wrath of God (cf. Matthew 26:27; Matthew 20:22-23; Psalm 11:6; Psalm 75:7-8; Isaiah 51:17; Isaiah 51:22; Jeremiah 25:15-16; Jeremiah 25:27-29; et al.). [4]
This is an excellent model prayer when we do not know the will of God specifically. We can request our preference, as Jesus did, but we should also submit our preference to the will of God, whatever that may be (cf. Matthew 6:10). This does not make prayer meaningless because sometimes our preferences will be within God"s will. He may not give us what we want without our requesting it (cf. James 4:2). If our preference is outside God"s will, denying our request will be a positive answer to our prayer if what we want supremely is His will.

Context Summary

Matthew 26:36-46 - The Hour When The Flesh Was Weak
In human life there is a close connection between our hymns and our olive-presses. We pass from the supper to the garden, from the emblems to the reality. But not all can enter into the fellowship of our Lord's unknown sufferings. Paul longed to do this that he might realize also the power of His resurrection, Philippians 3:10. Our Lord longs for the sympathy which will keep awake for love of Him, though it may not understand all that is in His heart!
Notice that though the cup seemed to be mixed and presented by human hands, our Lord refused to see in it these alone, but went behind them to the permissive will of God the Father. It is this thought that extracts bitterness from the bitterest cup. In the same sentence Jesus bade the disciples sleep on and arise. It was as though He knew and felt that though the past had gone beyond recall, yet further opportunities and testings were awaiting them and Him. These they would encounter and share in company. He is always saying to us, however unworthy-Let us be going. [source]

Chapter Summary: Matthew 26

1  Jesus foretells his own death
3  The rulers conspire against him
6  The woman anoints his feet
14  Judas bargains to betray him
17  Jesus eats the Passover;
26  institutes his holy supper;
30  foretells the desertion of his disciples, and Peter's denial;
36  prays in the garden;
47  and being betrayed by a kiss,
57  is carried to Caiaphas,
69  and denied by Peter

Greek Commentary for Matthew 26:39

He went forward a little [προελτων μικρον]
As if he could not fight the battle in their immediate presence. He was on his face, not on his knees (McNeile). [source]
This cup [το ποτηριον τουτο]
The figure can mean only the approaching death. Jesus had used it of his coming death when James and John came to him with their ambitious request, “the cup which I am about to drink” (Matthew 20:22). But now the Master is about to taste the bitter dregs in the cup of death for the sin of the world. He was not afraid that he would die before the Cross, though he instinctively shrank from the cup, but instantly surrendered his will to the Father‘s will and drank it to the full. Evidently Satan tempted Christ now to draw back from the Cross. Here Jesus won the power to go on to Calvary. [source]

Reverse Greek Commentary Search for Matthew 26:39

Mark 10:38 Or be baptized with the baptism that I am baptized with [η το βαπτισμα ο εγω βαπτιζομαι βαπτιστηναι]
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
Mark 14:36 Abba, Father [Αββα ο πατηρ]
Both Aramaic and Greek and the article with each. This is not a case of translation, but the use of both terms as is Galatians 4:6, a probable memory of Paul‘s childhood prayers. About “the cup” see note on Matthew 26:39. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (Hebrews 5:7.) and helped to submit to the Father‘s will as he does instantly. [source]
Luke 22:41 Kneeled down [τεις τα γονατα]
Second aorist active participle from τιτημι — tithēmi Mark 14:35 says “fell on the ground” and Matthew 26:39 “fell on his face.” All could be true at different moments.Prayed (προσηυχετο — prosēucheto). Imperfect middle, was praying, kept on praying. [source]
John 18:11 The cup []
Compare Matthew 26:39; Mark 14:36; Luke 22:42. Peculiar to John. [source]
John 12:27 Save me []
The shrinking from suffering belongs to the human personality of our Lord (compare Matthew 26:39); but the prayer, save me from this hour, is not for deliverance from suffering, but for victory in the approaching trial. See Hebrews 5:7. The expression is very vivid. “Save me out of this hour.” [source]
John 12:27 My soul [η πσυχη μου]
The soul Perfect passive indicative of ταρασσω — tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27 Is troubled [τεταρακται]
Perfect passive indicative of ταρασσω — tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27 And what shall I say? [και τι ειπω]
Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27 Father, save me from this hour [πατερ σωσον με εκ της ωρας ταυτης]
Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 18:11 Into the sheath [εις την τηκην]
Old word from τιτημι — tithēmi to put for box or sheath, only here in N.T. In Matthew 26:52 Christ‘s warning is given. The cup Metaphor for Christ‘s death, used already in reply to request of James and John (Mark 10:39; Matthew 20:22) and in the agony in Gethsemane before Judas came (Mark 14:36; Matthew 26:39; Luke 22:42), which is not given by John. The case of το ποτηριον — to potērion is the suspended nominative for note αυτο — auto (it) referring to it. Shall I not drink? Second aorist active subjunctive of πινω — pinō with the double negative ου μη — ou mē in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares John 6:37; Mark 14:25. [source]
Hebrews 5:7 Δεήσεις special definite requests: ἱκετηρίας , N.T.ois properly an adjective, pertaining to or fit for suppliants , with ῥάβδους stavesor ἐλαίας olive-branchesunderstood. The olive-branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase προσφέρειν δεήσεις N.T.o Unto him that was able to save him from death [πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου]
Const. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by Matthew 26:39. [source]
Hebrews 5:7 When he had offered up prayers and supplications [δεὴσεις τε καὶ ἱκετηρίας προσενέγκας]
Δεήσεις specialdefinite requests: ἱκετηρίας , N.T.ois properly an adjective, pertaining to or fit for suppliants, with ῥάβδους stavesor ἐλαίας olive-branchesunderstood. The olive-branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase προσφέρειν δεήσεις N.T.oUnto him that was able to save him from death ( πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου )Const. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by Matthew 26:39. [source]
Hebrews 2:18 In that [εν ωι]
Literally, “In which” (= εν τουτωι εν ωι — en toutōi en hōi in that in which), a causal idea, though in Romans 14:22 εν ωι — en hōi means “wherein.” Hath suffered Second perfect active indicative of πασχω — paschō permanent part of Christ‘s experience. Being tempted First aorist passive participle of πειραζω — peirazō The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22.), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). He is able This word strikes the heart of it all. Christ‘s power to help is due not merely to his deity as God‘s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). To succour First aorist active infinitive of the old compound verb βοητεω — boētheō Them that are tempted Dative plural of the articular participle (present passive) of πειραζω — peirazō These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος — autos) their predicament and is able to help them to be faithful. [source]
Hebrews 5:7 In the days of his flesh [εν ταις ημεραις της σαρκος αυτου]
Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 To save him from death [σωζειν εκ τανατου]
A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 Having offered up [προσενεγκας]
Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 Supplications [ικετηριας]
Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 With strong crying and tears [μετα κραυγης ισχυρας και δακρυων]
See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
1 John 3:22 Whatsoever we ask [ο εαν αιτωμεν]
Indefinite relative clause with modal αν — an and the present active subjunctive, like οτι εαν καταγινωσκηι — hoti ean kataginōskēi in 1 John 3:20. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mark 11:24; Luke 11:9; John 14:12.; John 16:23 and his example (Mark 14:36; Matthew 26:39; Luke 22:42). The answer may not always be in the form that we expect, but it will be better. [source]

What do the individual words in Matthew 26:39 mean?

And having gone forward a little He fell upon face of Him praying saying Father of Me if possible it is let pass from Me the cup this Nevertheless not as I will but You
Καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος λέγων Πάτερ μου εἰ δυνατόν ἐστιν παρελθάτω ἀπ’ ἐμοῦ τὸ ποτήριον τοῦτο πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ’ σύ

προελθὼν  having  gone  forward 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: προέρχομαι  
Sense: to go forward, go on.
μικρὸν  a  little 
Parse: Adjective, Accusative Neuter Singular
Root: μικρός  
Sense: small, little.
ἔπεσεν  He  fell 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: πίπτω 
Sense: to descend from a higher place to a lower.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
πρόσωπον  face 
Parse: Noun, Accusative Neuter Singular
Root: πρόσωπον  
Sense: the face.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
προσευχόμενος  praying 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: προσεύχομαι  
Sense: to offer prayers, to pray.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
Πάτερ  Father 
Parse: Noun, Vocative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
δυνατόν  possible 
Parse: Adjective, Nominative Neuter Singular
Root: δυνατός  
Sense: able, powerful, mighty, strong.
ἐστιν  it  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
παρελθάτω  let  pass 
Parse: Verb, Aorist Imperative Active, 3rd Person Singular
Root: παρέρχομαι  
Sense: to go past, pass by.
ἐμοῦ  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ποτήριον  cup 
Parse: Noun, Nominative Neuter Singular
Root: ποτήριον  
Sense: a cup, a drinking vessel.
τοῦτο  this 
Parse: Demonstrative Pronoun, Nominative Neuter Singular
Root: οὗτος  
Sense: this.
πλὴν  Nevertheless 
Parse: Conjunction
Root: πλήν  
Sense: moreover, besides, but, nevertheless.