Hebrews 5:7
Parallel Verses
New International Version
During the days of Jesus' life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission.

New Living Translation
While Jesus was here on earth, he offered prayers and pleadings, with a loud cry and tears, to the one who could rescue him from death. And God heard his prayers because of his deep reverence for God.

English Standard Version
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.

New American Standard Bible
In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety.

King James Bible
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Holman Christian Standard Bible
During His earthly life, He offered prayers and appeals with loud cries and tears to the One who was able to save Him from death, and He was heard because of His reverence.

International Standard Version
As a mortal man, he offered up prayers and appeals with loud cries and tears to the one who was able to save him from death, and he was heard because of his devotion to God.

NET Bible
During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Aramaic Bible in Plain English
While also he was clothed in the flesh, he offered prayers, supplications, strong shouting and tears to him who was able to give him life from death, and he was obeyed.

GOD'S WORD® Translation
During his life on earth, Jesus prayed to God, who could save him from death. He prayed and pleaded with loud crying and tears, and he was heard because of his devotion to God.

Jubilee Bible 2000
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, was heard because of his reverent fear;

King James 2000 Bible
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

American King James Version
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and was heard in that he feared;

American Standard Version
Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear,

Douay-Rheims Bible
Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.

Darby Bible Translation
Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety;)

English Revised Version
Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear,

Webster's Bible Translation
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and was heard, in that he feared;

Weymouth New Testament
For Jesus during his earthly life offered up prayers and entreaties, crying aloud and weeping as He pleaded with Him who was able to bring Him in safety out of death, and He was delivered from the terror from which He shrank.

World English Bible
He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear,

Young's Literal Translation
who in the days of his flesh both prayers and supplications unto Him who was able to save him from death -- with strong crying and tears -- having offered up, and having been heard in respect to that which he feared,
Parallel Commentaries
Matthew Henry's Concise Commentary

5:1-10 The High Priest must be a man, a partaker of our nature. This shows that man had sinned. For God would not suffer sinful man to come to him alone. But every one is welcome to God, that comes to him by this High Priest; and as we value acceptance with God, and pardon, we must apply by faith to this our great High Priest Christ Jesus, who can intercede for those that are out of the way of truth, duty, and happiness; one who has tenderness to lead them back from the by-paths of error, sin, and misery. Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their services, that are called of God. This is applied to Christ. In the days of his flesh, Christ made himself subject to death: he hungered: he was a tempted, suffering, dying Jesus. Christ set an example, not only to pray, but to be fervent in prayer. How many dry prayers, how few wetted with tears, do we offer up to God! He was strengthened to support the immense weight of suffering laid upon him. There is no real deliverance from death but to be carried through it. He was raised and exalted, and to him was given the power of saving all sinners to the uttermost, who come unto God through him. Christ has left us an example that we should learn humble obedience to the will of God, by all our afflictions. We need affliction, to teach us submission. His obedience in our nature encourages our attempts to obey, and for us to expect support and comfort under all the temptations and sufferings to which we are exposed. Being made perfect for this great work, he is become the Author of eternal salvation to all that obey him. But are we of that number?

Pulpit Commentary

Verses 7, 8. - Who in the days of his flesh, when he had offered up (rather, when he offered up) prayers and supplications to him that was able to save him from death, and was heard in that he feared; though he were a Son, yet learned he obedience by the things which he suffered. Here (according to the view taken above of the chiastic structure of the passage) we have the account of how Christ fulfilled the human requirements of a High Priest, referred to in vers. 2, 3. This main intention of vers. 7, 8 must be kept in mind for a proper understanding of them. Christ is in them regarded, not as executing his priestly office, but as being prepared and consecrated for it. His eternal priesthood is conceived as entered on after the human experience which is the subject of these verses (cf. καὶ τελειώθεις ἐγένετο (ver. 9), and what was said under ver. 5). With regard to the participial aorists, προσενέγκας αἰσακουσθείς, it is a misapprehension of their proper force to regard them as denoting a time previous to that of ἔμαθεν in ver. 8; as if the meaning were - having in Gethsemane "offered," etc., and "been heard," he afterwards "learnt obedience" on the cross. All they express is that in offering, etc., and being heard, he learned obedience. The idea of subsequent time does not come in till ver. 9; "and being perfected," after thus learning obedience, "he became," etc. Thus the only question with regard to time in vers. 7, 8 is whether they have reference to the agony in the garden only, or both to the agony and the cross. That they refer mainly, if not exclusively, to the agony is evident from the expressions used, corresponding so closely with the Gospel history. The view presented is, as in the Gospels, of some intense inward struggle, outwardly manifested, and expressing itself in repeated prayers (observe the plural, δεήσεις καὶ ἱκετηρίας) aloud for deliverance. It is true that the Gospels, as we have them now, do not mention tears; but these too are quite in keeping with the bloody sweat specified by St. Luke, and Epiphanius states that the original copies of Luke 22:43, 44 contained the verb ἔκλαυσε. Some interpreters would identify the κραυγή ἰσχυρά of ver. 7 with the "loud voice (φωνή μεγάλη)" from the cross (Matthew 27:46; Mark 15:34; Luke 23:46). But there is nothing to suggest this; the "strong crying and tears" evidently denote the manner of the "prayers and supplications;" and the thrice-repeated prayer in the garden recorded by the evangelists may be well conceived to have been thus loudly uttered, so as to be heard by the three disciples, a stone's cast distant, before sleep overcame them. "In cruce clamasse dicitur; lachrymasse non dicitur. Utrum horum respicit locum Gethsemane" (Bengel). What, then, as seen in the light of these verses, was the meaning of the "prayer and supplications" in the garden of Gethsemane? The expression, τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου, corresponding with πάντα δυνατά σοι of Mark 14:36, confirms the view that the "cup" which he prayed might pass from him, was the death before him, and that the purport of his prayer was, not to be raised from death after undergoing it, but to be saved from undergoing it. Such is the ordinary meaning of σώζειν ἐκ θανάτου in reference to one still alive (cf. Psalm 33:19; James 5:20). It does not indeed positively follow that, because he prayed to One who was able in this sense to save him, his prayer was that he might be in this sense saved. It is, however, the natural inference. But, if so, two difficulties present themselves.

(1) How was such a prayer consistent with his distinct knowledge that death must be undergone, and his late strong rebuke to Peter for venturing to dissuade him from it?

(2) How can he be said to have been heard (εἰσακουσθείς), since he was not saved from death in the sense intended? To the first of these questions the answer is that the prayer expressed, not the deliberate desire of his Divine will, but only the inevitable shrinking of the human will from such an ordeal as was before him. As man, he experienced this shrinking to the full, and as man he craved deliverance, though with entire submission to the will of the Father. His human will did not oppose itself to the Divine will: it conformed itself in the end entirely to it; but this according to the necessary conditions of humanity, through the power of prayer. Had it not been so with him, his participation in human nature would have been incomplete; he would not have been such as to be "touched with a feeling of our infirmities, being in all things tempted like as we are;" nor would he have stood forth for ever as the great Example to mankind. St. John, who so deeply enters into and interprets the mind of Christ, records an utterance before the agony which anticipates its meaning (John 12): "The hour is come" (ver. 23); and then (ver. 27), "Now is my soul troubled; and what shall I say? Father, save me from this hour [cf. σώζειν ἐκ θανάτου]; but for this cause came I unto this hour. Father, glorify thy Name." The "hour" was that of the drinking of the cup (cf. Mark 14:35, "And prayed that, if it were possible, the hour might pass from him"). "Father, save me from this hour" was the human craving of the agony; but still, "Father, glorify thy Name" was the essence of the prayer; and perfect submission to the Divine will was the outcome of it, after this troubling of his human soul. The mystery surrounding the whole subject of the Divine and human in Christ remains still. What was said with regard to it about the temptation in the wilderness (Hebrews 4:15) is applicable also here. If it be further asked how it was that Christ, in his humanity, so shrank from the "cup" before him, seeing that mere men have been found to face death calmly in its most appalling forms, the answer may be found in the consideration of what this cup implied. It was more than physical death, more than physical pain, more than any sorrow that falls to the lot of man. Such expressions as Ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν... περίλυπος ἐστὶν ἡ ψυχή μου ἕως θανάτου (Matthew 26:37, 38); Ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν (Mark 14:33); Γενόμενος ἐν ἀγωυίᾳ ἐκτενεστερον προσηύχετο (Luke 22:44); the bloody sweat, and the cry of "My God, my God, why hast thou forsaken me?" - convey in themselves the impression of a mysterious ordeal, beyond what we can fathom, undergone by the atoning Savior in that "hour" of the "power of darkness." Of the second difficulty mentioned above, as to how Christ was "heard," not having been saved "from death" in the apparent sense of his prayer, the solution may be that the prayer, conditioned as it was by εἰ δυνατὸν, was most truly answered by the angel sent to strengthen him, and the power thenceforth given him to "endure the cross, despising the shame." "Mortem ex qua Pater cum liberare posset, ne moreretur, tamen subiit, voluntati Patris obediens: ab horrore plane liberatus est per exauditionem Exauditus est, non ut ne biberet calicem, sed ut jam sine ullo horrore biberet: unde etiam per angelum corroboratus est" (Bengel). The example to us thus becomes the more apparent. For we, too, praying legitimately for release from excessive trial, may have our prayer best answered by grace given to endure the trial, and by "a happy issue" out of it; as was the case with Christ. For his bitter passion was made the path to eternal glory; and thus in the Resurrection too his prayer was answered. The exact meaning of εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας is not easy to determine. It is taken by a large proportion of commentators to mean "deliverance from his fear;" εἰσακουσθεὶς ἀπὸ being supposed to be a constructio praegnans in the sense of "heard so as to be delivered," and εὐλαβεία to denote the dread experienced in Gethsemane. So the old Italian Versions, and Ambrose, "exauditus a metu;" so Bengel, "ab hrr-rore liberatus per exauditlonem." This interpretation is upheld by Beza, Grotius, Tholuck, Hofmann, Ebrard, and many others; some of whom, less tenably (as Calvin, Hammond, Jackson), understand εὐλαβεία as meaning, not the fear felt, but the thing feted: "ab eo quod timebat" (Calvin). The objections to this view are

(1) the doubtfulness of the constructio praegnans (the instances adduced - ἐπήκουσέ μου εἰς πλατυσμόν, Psalm 118:5; ἐρραντισμένοι... ἀπὸ συνειδήσεας πονηρᾶς, Hebrews 10:22 - are not parallel); and

(2) the sense assigned to εὐλαβεία, since εὐλαβεῖσθαι and its derivatives, when used to express fear, denote usually, not a shrinking, but a wary or cautious fear, and commonly carry with them (in this Epistle and St. Luke especially) the idea of piety. Thus in Hebrews 11:7, of Noah, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν: Hebrews 12:28, μετ αἰδοῦς καὶ εὐλαβεαίς: and in Luke 2:25; Acts 2:5; Acts 8:2; Acts 22:12, εὐλαβής is synonymous with εὐσεβής. The rendering hence preferred by many, having the authority of Chrysostom, and among moderns of Lunemann, Bleek, Delitzsch, Alford, and others, is that of the Vulgate, "exauditus pro sua reverentia." So Vigilius, "propter timorem;" the A.V.," heard in that he feared," or, as in the margin, "heard for his piety;" and in the recent revision, "for his godly fear;" which is the A.V.'s rendering of εὐλαβεία in Hebrews 12:28. The objection to the use of ἀπὸ to express the cause of his being heard is met by reference to the frequent usage of St. Luke, whose language most resembles that of our Epistle. Thus: ἀπὸ τοῦ ὄχλου (Luke 19:3); ἀπὸ τῆς χαρᾶς (Luke 24:41 and Acts 12:14); ἀπὸ τοῦ ὕπνου (Acts 20:9); ἀπὸ τῆς δόξης (Acts 22:11). The phrase, thus understood, brings out the more markedly the thoroughly human conditions to which Christ was subjected. It was not in right of his sonship that he was heard. He won his hearing by his human piety; though he was SON, and as such knew that his Father heard him always (John 11:42), he learnt humanly his lesson of obedience. In the expression, καίπερ ὤν υἱὸς, Son is surely meant in the peculiar sense in which it has all along been applied to Christ, expressing more than that his relation to God was that of any son to a father, and thus we perceive the full force of καίπερ. It is true that it was not till after the Resurrection that he attained his exalted position as SON (see under Hebrews 1:5 and Hebrews 5:5); but still he was all along the Son, in virtue of his origin as well as of his destiny. Cf. ἐλάλησεν ἡμῖν ἐν υἱῷ (Hebrews 1:9). Ων υἱὸς does not indeed, in itself, express that he was the Second Person of the Trinity (this application of the word υἱὸς being nowhere found in the Epistle); but it implies that, even in his state of humiliation, he was more than man; for there would be nothing very extraordinary, so as to justify καίπερ, in the case of an ordinary son learning obedience to his father through suffering. Recurring now to the question raised under ver. 3, whether the high priest's obligation to offer in the first place for himself had any counterpart in the case of Christ, we may perceive such a counterpart in the agony, as above regarded. For, although for himself Christ needed no atonement, yet the "prayers and supplications" were offered in his own behalf, being due to his own entire participation in the conditions of humanity; the whole "agony and bloody sweat" were part of his own preparation and consecration for executing the office of a High Priest for others, and, like the Aaronic priest's offering for himself, they were the sign and evidence of his being one μετριοπαθεῖν δυνάμενος. Thus (χωρὶς ἀμαρτίας being all along understood) they answered truly to the preparatory part of Aaron's original consecration (Leviticus 8:14 - 9:15), or to the high priest's own offering, before his offering for the people and entering behind the veil, on the Day of Atonement (Leviticus 14:6). It may be (though not necessarily so) that the word προσενέγκας in ver. 7, corresponding with προσφέρειν in ver. 3, is intended to suggest this analogy.

Gill's Exposition of the Entire Bible

Who in the days of his flesh,.... Or "of his humanity", as the Arabic version renders it; or "when he was clothed with flesh", as the Syriac version; in the time of his humiliation, when he was attended with the sinless infirmities of the flesh, or human nature; it may take in the whole course of his life on earth, especially the latter part of it: it is not to be concluded from hence, that he has not flesh now, or is not in the flesh; for it is certain that he had flesh after his resurrection; only now he is free from all the infirmities of the flesh, the pains, and sorrows, and griefs of it, which he endured when here on earth:

when he had offered up prayers and supplications; as he often did in many parts of his life, particularly in the garden, and upon the cross, when he offered up himself: and as the days of Christ's flesh were filled up with prayers and supplications, so should ours be also: the word for "supplications" signifies branches of olive trees, covered with wool (d); which such as sued for peace carried in their hands, and so came to signify supplications for peace: the manner in which these were offered up by Christ was

with strong crying and tears; with a most vehement outcry, with a loud voice, as when on the cross; and though there is no mention of his tears at that time, or when in the garden, no doubt but he shed them: all that Christ did, and said, are not written; some things were received by tradition, and by inspiration; Christ wept at other times, and why not at these? and there are some circumstances in his prayers which intimate as much, Matthew 26:38 which shows the weight of sin, of sorrow, and of punishment, that lay upon him, and the weakness of the human nature, considered in itself: and it may be observed to our comfort, that as Christ's crying and tears were confined to the days of his flesh, or to the time of his life here on earth, so shall ours be also. Mention is made of , "strong prayers" (e), in Jewish writings. The person to whom Christ offered his prayers is described in the following words,

unto him that was able to save him from death; from a corporeal death, as he could, but that it was otherwise determined; or rather to raise him from the dead, to deliver him from the state of the dead, from the power of death, and the grave, as he did; and so the Syriac version renders it, "to quicken him from death"; to restore him from death to life:

and was heard in that he feared; or "by fear"; by God, who was the object of his fear, and who is called the fear of Isaac, Genesis 31:42 he was always heard by him, and so he was in the garden, and on the cross; and was carried through his sufferings, and was delivered from the fear of death, and was saved from the dominion and power of it, being raised from the dead by his Father: or "he was heard because of his fear", or "reverence"; either because of the dignity and reverence of his person, in which he was had by God; or because of his reverence of his Father.

(d) Harpocration. Lex. p. 152. Alex. ab Alex. Genial. Dier. sect. 5. c. 3.((e) Tzeror Hammor, fol. 37. 4.

Jamieson-Fausset-Brown Bible Commentary

7. in the days of his flesh—(Heb 2:14; 10:20). Heb 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters.

when he had offered—rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (Heb 5:5), but was appointed thereto by the Father.

prayers and supplications—Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God … probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (Mt 26:39) [Bengel].

with strong crying and tears—The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mt 26:37, "sorrowful and very heavy." Mr 14:33; Lu 22:44, "in an agony He prayed more earnestly … His sweat … great drops of blood falling down to the ground." Ps 22:1 ("roaring … cry"), Ps 22:2, 19, 21, 24; 69:3, 10, "I wept."

able to save him from death—Mr 14:36, "All things are possible unto Thee" (Joh 12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.

heard in that he feared—There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Ps 22:21, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense Heb 12:28 uses the noun, and Heb 11:7 the verb. Alford somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [Trench]. This fully agrees with Jesus' spirit, "If it be possible … nevertheless not My will, but Thy will be done"; and with the context, Heb 5:5, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified Heb 5:4, "No man taketh this honor unto himself." Alford well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.

Hebrews 5:7 Additional Commentaries
Context
The Perfect High Priest
6just as He says also in another passage, "YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK." 7In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. 8Although He was a Son, He learned obedience from the things which He suffered.…
Cross References
Psalm 22:24
For he has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help.

Matthew 26:39
Going a little farther, he fell with his face to the ground and prayed, "My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will."

Matthew 26:42
He went away a second time and prayed, "My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done."

Matthew 27:46
About three in the afternoon Jesus cried out in a loud voice, "Eli, Eli, lema sabachthani?" (which means "My God, my God, why have you forsaken me?").

Matthew 27:50
And when Jesus had cried out again in a loud voice, he gave up his spirit.

Mark 14:36
"Abba, Father," he said, "everything is possible for you. Take this cup from me. Yet not what I will, but what you will."

Mark 14:39
Once more he went away and prayed the same thing.

Mark 15:34
And at three in the afternoon Jesus cried out in a loud voice, "Eloi, Eloi, lema sabachthani?" (which means "My God, my God, why have you forsaken me?").

Mark 15:37
With a loud cry, Jesus breathed his last.

Luke 22:41
He withdrew about a stone's throw beyond them, knelt down and prayed,

Luke 22:44
And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground.

Luke 23:46
Jesus called out with a loud voice, "Father, into your hands I commit my spirit." When he had said this, he breathed his last.

Hebrews 10:5
Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me;

Hebrews 10:10
And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

Hebrews 11:7
By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that is in keeping with faith.

Hebrews 12:28
Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe,
Treasury of Scripture

Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and was heard in that he feared;

the.

Hebrews 2:14 For as much then as the children are partakers of flesh and blood, …

John 1:14 And the Word was made flesh, and dwelled among us, (and we beheld his glory…

Romans 8:3 For what the law could not do, in that it was weak through the flesh, …

Galatians 4:4 But when the fullness of the time was come, God sent forth his Son, …

1 Timothy 3:16 And without controversy great is the mystery of godliness: God was …

1 John 4:3 And every spirit that confesses not that Jesus Christ is come in …

2 John 1:7 For many deceivers are entered into the world, who confess not that …

when.

Psalm 22:1-21 My God, my God, why have you forsaken me? why are you so far from …

Psalm 69:1 Save me, O God; for the waters are come in to my soul.

Psalm 88:1 O lord God of my salvation, I have cried day and night before you:

Matthew 26:28-44 For this is my blood of the new testament, which is shed for many …

Mark 14:32-39 And they came to a place which was named Gethsemane: and he said …

Leviticus 2:2 And he shall bring it to Aaron's sons the priests: and he shall take …

Leviticus 4:4-14 And he shall bring the bullock to the door of the tabernacle of the …

John 17:1 These words spoke Jesus, and lifted up his eyes to heaven, and said, …

with.

Matthew 27:46,50 And about the ninth hour Jesus cried with a loud voice, saying, Eli, …

Mark 15:34,37 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, …

tears.

Isaiah 53:3,11 He is despised and rejected of men; a man of sorrows, and acquainted …

John 11:35 Jesus wept.

unto.

Matthew 26:52,53 Then said Jesus to him, Put up again your sword into his place: for …

Mark 14:36 And he said, Abba, Father, all things are possible to you; take away …

and.

Hebrews 13:20 Now the God of peace, that brought again from the dead our Lord Jesus, …

Psalm 18:19,20 He brought me forth also into a large place; he delivered me, because …

Psalm 22:21,24 Save me from the lion's mouth: for you have heard me from the horns …

Psalm 40:1-3 I waited patiently for the LORD; and he inclined to me, and heard my cry…

Psalm 69:13-16 But as for me, my prayer is to you, O LORD, in an acceptable time: …

Isaiah 49:8 Thus said the LORD, In an acceptable time have I heard you, and in …

John 11:42 And I knew that you hear me always: but because of the people which …

John 17:4,5 I have glorified you on the earth: I have finished the work which …

in that he feared. or, for his piety.

Hebrews 12:28 Why we receiving a kingdom which cannot be moved, let us have grace, …

Matthew 26:37,38 And he took with him Peter and the two sons of Zebedee, and began …

Mark 14:33,34 And he takes with him Peter and James and John, and began to be sore …

Luke 22:42-44 Saying, Father, if you be willing, remove this cup from me: nevertheless …

John 12:27,28 Now is my soul troubled; and what shall I say? Father, save me from …

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Able Aloud Crying Death Earthly Entreaties Fear Feared Flesh Godly Heard Jesus Life Offered Petitions Pleaded Prayer Prayers Requests Reverent Salvation Save Strong Submission Supplications Tears Weeping
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Able Aloud Crying Death Earthly Entreaties Fear Feared Flesh Godly Heard Jesus Life Offered Petitions Pleaded Prayer Prayers Requests Reverent Salvation Save Strong Submission Supplications Tears Weeping
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Alphabetical: able and because both could cries crying days death During earth flesh from he heard him his In Jesus life loud of offered on one petitions piety prayers reverent save submission supplications tears the to up was who with

NT Letters: Hebrews 5:7 He in the days of his flesh (Heb. He. Hb) Christian Bible Study Resources, Dictionary, Concordance and Search Tools

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