The Fallible Study Bible

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Mark9:14–29

The Boy with an Evil Spirit

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Mark 9:14–29 — The Boy with an Evil Spirit. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

14

When they returned to the other disciples, they saw a large crowd around them, and scribes arguing with them.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai elthontes pros tous mathētas eidon polyn ochlon peri autous kai grammateis syzētountas pros autous

Word by word15 · parsed
ΚαὶKai[When]G2532
√ καί — and, also, even, so then, too, etcConjunction
ἐλθόντεςelthontesthey returnedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Plural
érchomai: to come or go The participle carries the whole hinge of the chapter. Whatever the number of its subject, the movement is downward, out of the cloud and the voice of Mark 9:7 into a crowd holding a case no one can solve.
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
μαθητὰςmathētas[other] disciplesG3101
√ μαθητής — a learner, iNounAccusative Masculine Plural
εἶδονeidonthey sawG3708
√ ὁράω — by extension, to attend toVerbAorist Indicative Active3rd Person Plural
πολὺνpolyna largeG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Masculine Singular
ὄχλονochloncrowdG3793
√ ὄχλος — a throng (as borne along)NounAccusative Masculine Singular
περὶperiaroundG4012
√ περί — properly, through (all over), iPreposition
αὐτοὺςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounAccusative Masculine Plural
grammateús: scribe, town-clerk The scribes appear in Mark wherever Jesus' authority is contested. Here they contest it at second hand, against nine men whose Master is absent. JFB judges that they were twitting the apostles over the boy they could not cure and insinuating doubts about the Master too.
συζητοῦνταςsyzētountasarguingG4802
√ συζητέω — to investigate jointly, iVerbPresent Participle ActiveAccusative Masculine Plural
syzēteō: to investigate jointly, to dispute A relatively uncommon verb (Verifier: ten verses), and Mark's own signature for the noise that gathers around Jesus' authority: the synagogue crowd disputes what the new teaching means (Mark 1:27), a scribe disputes with Him in the temple (Mark 12:28). The disciples are here caught inside that noise rather than above it.
πρὸςproswithG4314
√ πρός — a preposition of directionPreposition
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
15

As soon as all the people saw Jesus, they were filled with awe and ran to greet Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai euthys pas ho ochlos idontes auton exethambēthēsan kai prostrechontes ēspazonto auton

Word by word12 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐθὺςeuthysAs soon asG2112
√ εὐθέως — directly, iAdverb
Mark's characteristic “immediately.”
πᾶςpasallG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ὄχλοςochlospeopleG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ἰδόντεςidontessawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Plural
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἐξεθαμβήθησανexethambēthēsanthey were filled with aweG1568
√ ἐκθαμβέω — to astonish utterlyVerbAorist Indicative Passive3rd Person Plural
ekthambeō: to astonish utterly A word Mark reserves for the edges of the Gospel: the crowd here, our Lord Himself in Gethsemane (Mark 14:33), the women before the angel at the empty tomb (Mark 16:5, 16:6). Cambridge names Gethsemane and the Sepulchre himself (citing Mark 14:34 and Mark 16:5); the Verifier adds Mark 16:6. Whatever caused the crowd's shock, Mark grades it with the garden and Easter morning.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
προστρέχοντεςprostrechontesranG4370
√ προστρέχω — to run towards, iVerbPresent Participle ActiveNominative Masculine Plural
prostrechō: to run towards Rare (three verses). In Mark it happens twice: this crowd, and the man who runs and kneels to ask about eternal life (Mark 10:17).
ἠσπάζοντοēspazontoto greetG782
√ ἀσπάζομαι — to enfold in the arms, iVerbImperfect Indicative Middle or Passive3rd Person Plural
aspazomai: to enfold in the arms The imperfect keeps the greeting going while the scribes stand silent; Pulpit reads the scene politically, “The scribes had not been able to shake their faith.”
αὐτόνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
16

“What are you disputing with them?” He asked.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ti syzēteite pros hautous Kai epērōtēsen autous

Word by word7 · parsed
ΤίTiWhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
συζητεῖτεsyzēteiteare you disputingG4802
√ συζητέω — to investigate jointly, iVerbPresent Indicative Active2nd Person Plural
syzēteō: to investigate jointly, to dispute The second of three occurrences in the unit. Jesus does not ask what is wrong with the boy; He asks what the argument is. The disorder Mark reports first is not the demoniac's but the church's.
πρὸςproswithG4314
√ πρός — a preposition of directionPreposition
αὑτούςhautousthemG848
√ αὑτοῦ — self (in some oblique case or reflexively, relation)Personal / Possessive PronounAccusative Masculine 3rd Person Plural
hautou: self, reflexive A textual fork sits on this one pronoun. Read as the reflexive, the question asks the disputers what they are arguing over among themselves; read as the plain pronoun, it asks one party what it is arguing with the other. Gill reports versions on both sides, and the narrative supplies a third clue: the answer in v. 17 comes not from a scribe but from a man in the crowd.
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπηρώτησενepērōtēsenHe askedG1905
√ ἐπερωτάω — to ask for, iVerbAorist Indicative Active3rd Person Singular
eperōtaō: to ask for, to interrogate Mark's verb for questioning that expects an account.
αὐτούςautousG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
17

Someone in the crowd replied, “Teacher, I brought You my son, who has a spirit that makes him mute.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai heis ek tou ochlou apekrithē autō Didaskale ēnenka pros se mou ton huion echonta pneuma alalon

Word by word17 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἷςheisSomeoneG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
ἐκekinG1537
√ ἐκ — literal or figurativePreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ὄχλουochloucrowdG3793
√ ὄχλος — a throng (as borne along)NounGenitive Masculine Singular
ἀπεκρίθηapekrithērepliedG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Indicative Passive3rd Person Singular
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ΔιδάσκαλεDidaskaleTeacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounVocative Masculine Singular
didaskalos: an instructor The father names Christ by the least of His titles. Everything that follows is the education of this address into “Lord, I believe.”
ἤνεγκαēnenkaI broughtG5342
√ φέρω — to "bear" or carry (in a very wide application, literally and figuratively, as follows)VerbAorist Indicative Active1st Person Singular
pherō: to bear, to carry One root ties the unit together: the father bore the boy (v. 17), Jesus commands “bear him to Me” (v. 19), and they bore him (v. 20). The Verifier finds the same lexeme in the Matthean parallel at Matthew 17:17.
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
σέseYouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
μουmoumyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
υἱόνhuionsonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounAccusative Masculine Singular
ἔχονταechontawho hasG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveAccusative Masculine Singular
Present participle: a standing, not an episodic, condition.
πνεῦμαpneumaa spiritG4151
√ πνεῦμα — a current of air, iNounAccusative Neuter Singular
ἄλαλονalalon[that makes him] muteG216
√ ἄλαλος — muteAdjectiveAccusative Neuter Singular
alalos: mute Rare (three verses). The other Markan occurrence is the crowd's verdict in Mark 7:37, “He makes the deaf hear and the mute (ἄλαλος) speak.” Mark has already told us what this Christ does to exactly this word; the disciples have not yet drawn the conclusion.
18

Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth, and becomes rigid. I asked Your disciples to drive it out, but they were unable.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai hopou ean katalabē auton rhēssei auton kai aphrizei kai trizei tous odontas kai xērainetai kai eipa sou tois mathētais hina ekbalōsin auto kai ouk ischysan

Word by word26 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὅπουhopouWheneverG3699
√ ὅπου — what(-ever) where, iAdverb
ἐὰνean. . .G1437
√ ἐάν — a conditional particleConjunction
καταλάβῃkatalabēit seizesG2638
√ καταλαμβάνω — to take eagerly, iVerbAorist Subjunctive Active3rd Person Singular
katalambanō: to seize, to take down upon The demon is the grammatical subject of the seizing; the boy is only ever the object in this verse, until the passive “is dried up” leaves him not even that.
αὐτὸνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ῥήσσειrhēsseiit throws him to the groundG4486
√ ῥήγνυμι — G2608 (κατάγνυμι) being its intensive (with the preposition in composition), and G2352 (θραύω) a shattering to minute fragmentsVerbPresent Indicative Active3rd Person Singular
rhēgnymi: to rend, to shatter A rare verb (Verifier: seven verses). Luke's parallel at Luke 9:42 carries the same lexeme, which is as close as two evangelists come to a shared word here.
αὐτόνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀφρίζειaphrizeiHe foams at the mouthG875
√ ἀφρίζω — to froth at the mouth (in epilepsy)VerbPresent Indicative Active3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τρίζειtrizeignashesG5149
√ τρίζω — to creak (squeak), iVerbPresent Indicative Active3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ὀδόνταςodontashis teethG3599
√ ὀδούς — a "tooth"NounAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ξηραίνεταιxērainetaibecomes rigidG3583
√ ξηραίνω — to desiccateVerbPresent Indicative Middle or Passive3rd Person Singular
xērainō: to desiccate The word is used elsewhere of grass and of a withered hand. Applied to a boy it says that the possession is not only violent but slowly evaporating him.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπαeipaI askedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active1st Person Singular
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
μαθηταῖςmathētaisdisciplesG3101
√ μαθητής — a learner, iNounDative Masculine Plural
ἵναhinatoG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ἐκβάλωσινekbalōsindrive it outG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Subjunctive Active3rd Person Plural
αὐτὸauto. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Neuter 3rd Person Singular
καὶkaibutG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἴσχυσανischysanthey were unableG2480
√ ἰσχύω — to have (or exercise) force (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
ischyō: to have or exercise force The failure is stated as a want of strength, and it is stated publicly, in front of scribes. Christ's answer in v. 19 will relocate the deficiency from strength to faith.
19

“O unbelieving generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy to Me.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Ō apistos genea de autois legei Ho apokritheis heōs pote esomai pros hymas heōs pote anexomai hymōn pherete auton pros me

Word by word21 · parsed
ὮŌOG5599
√ ὦ — as a sign of the vocative case, OInterjection
ἄπιστοςapistosunbelievingG571
√ ἄπιστος — (actively) disbelieving, iAdjectiveVocative Feminine Singular
apistos: disbelieving, unfaithful Vocative feminine, agreeing with “generation.” This is the only place in Mark where our Lord's word to His own followers takes this shape, and Maclaren builds a whole sermon on the observation that it sounds like impatience and is in fact pain.
γενεὰgeneagenerationG1074
√ γενεά — a generationNounVocative Feminine Singular
genea: a generation The address is corporate. Israel's Scriptures already carry this verdict as a formula: a crooked generation in Deuteronomy 32:5, sons in whom is no faithfulness in Deuteronomy 32:20, a stubborn generation in Psalm 78:8. Mark records no citation formula, and none should be claimed; the idiom is the same.
δὲdeG1161
√ δέ — but, and, etcConjunction
αὐτοῖςautoisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
λέγειlegei[Jesus]G3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἀποκριθεὶςapokritheisrepliedG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
ἕωςheōsHow longG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
πότεpote. . .G4219
√ πότε — interrogative adverb, at what timeConjunction
ἔσομαιesomaimust I remainG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle1st Person Singular
πρὸςproswithG4314
√ πρός — a preposition of directionPreposition
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ἕωςheōsHow longG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
πότεpote. . .G4219
√ πότε — interrogative adverb, at what timeConjunction
ἀνέξομαιanexomaimust I put up withG430
√ ἀνέχομαι — to hold oneself up against, iVerbFuture Indicative Middle1st Person Singular
anechomai: to hold oneself up against, to bear with Future middle. The question “until when” presumes an end: there is a term to the bearing, and in Mark it is the cross toward which chapter 9 is already turning (Mark 9:31).
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
φέρετεphereteBringG5342
√ φέρω — to "bear" or carry (in a very wide application, literally and figuratively, as follows)VerbPresent Imperative Active2nd Person Plural
pherō: to bear, to carry The imperative that ends the lament. Rebuke in Mark does not terminate in dismissal; it terminates in “bring him to Me.”
αὐτὸνauton[the boy]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
πρόςprostoG4314
√ πρός — a preposition of directionPreposition
μεmeMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
20

So they brought him, and seeing Jesus, the spirit immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ēnenkan auton pros auton kai idōn auton to pneuma euthys synesparaxen auton kai pesōn epi tēs gēs ekylieto aphrizōn

Word by word20 · parsed
ΚαὶKaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἤνεγκανēnenkanthey broughtG5342
√ φέρω — to "bear" or carry (in a very wide application, literally and figuratively, as follows)VerbAorist Indicative Active3rd Person Plural
αὐτὸνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
πρὸςprosG4314
√ πρός — a preposition of directionPreposition
αὐτόνautonG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδὼνidōnseeingG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
horaō: to see, to attend to The masculine participle with a neuter noun is the sort of thing a translator tidies and a reader should not. Mark's syntax concedes personality to the thing being expelled.
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
πνεῦμαpneumaspiritG4151
√ πνεῦμα — a current of air, iNounNominative Neuter Singular
εὐθὺςeuthysimmediatelyG2112
√ εὐθέως — directly, iAdverb
συνεσπάραξενsynesparaxenthrew [the boy] into a convulsionG4952
√ συσπαράσσω — to rend completely, iVerbAorist Indicative Active3rd Person Singular
susparassō: to rend completely The worst convulsion in the account happens in Christ's presence and before He has said a word. Geneva reads it as cause and effect: “As soon as Jesus had looked upon the boy that was brought to him, the demon began to rage in this way.”
αὐτόνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
πεσὼνpesōnHe fellG4098
√ πίπτω — to fall (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
ἐπὶepitoG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γῆςgēsgroundG1093
√ γῆ — soilNounGenitive Feminine Singular
ἐκυλίετοekylieto[and] rolled aroundG2947
√ κυλιόω — compare G2945 (κύκλῳ), G1507 (εἱλίσσω))VerbImperfect Indicative Middle or Passive3rd Person Singular
kylioō: to roll Imperfect, and the only time the verb appears in this Gospel. Mark's realism here is not decoration: it is what makes the father's “if You can do anything” in v. 22 credible rather than impious.
ἀφρίζωνaphrizōnfoaming at the mouthG875
√ ἀφρίζω — to froth at the mouth (in epilepsy)VerbPresent Participle ActiveNominative Masculine Singular
21

Jesus asked the boy’s father, “How long has this been with him?” “From childhood,” he said.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai epērōtēsen autou ton patera Posos chronos estin hōs touto gegonen autō Ek paidiothen de Ho eipen

Word by word17 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπηρώτησενepērōtēsen[Jesus] askedG1905
√ ἐπερωτάω — to ask for, iVerbAorist Indicative Active3rd Person Singular
αὐτοῦautou[the boy’s]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
πατέραpaterafatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounAccusative Masculine Singular
ΠόσοςPososHow longG4214
√ πόσος — interrogative pronoun (of amount) how much (large, long or (plural) many)Interrogative / Indefinite PronounNominative Masculine Singular
χρόνοςchronos. . .G5550
√ χρόνος — a space of time (in general, and thus properly distinguished from G2540 (καιρός), which designates a fixed or special occasionNounNominative Masculine Singular
chronos: a space of time Duration, deliberately distinguished in Greek from kairos, the appointed moment. The father can only report duration; Christ is about to supply the moment.
ἐστὶνestin. . .G1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ὡςhōs. . .G5613
√ ὡς — which how, iAdverb
τοῦτοtouto{has} thisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Neuter Singular
γέγονενgegonenbeenG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPerfect Indicative Active3rd Person Singular
ginomai: to come to be Perfect tense: a state entered long ago and never left.
αὐτῷautōwith himG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἘκEkFromG1537
√ ἐκ — literal or figurativePreposition
παιδιόθενpaidiothenchildhoodG3812
√ παιδιόθεν — from infancyAdverb
paidiothen: from infancy A word found nowhere else in the New Testament. It answers Gill's anxious question about the child's guilt by making the possession older than any act of his: Gill concludes it was “not for any actual sin that he had committed.”
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipenhe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
22

“It often throws him into the fire or into the water, trying to kill him. But if You can do anything, have compassion on us and help us.”

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Greek — tap a word ↓

kai pollakis ebalen auton kai eis pyr kai eis hydata hina apolesē auton all’ ei dynē ti splanchnistheis eph’ hēmas boēthēson hēmin

Word by word22 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
πολλάκιςpollakisvvvG4178
√ πολλάκις — many times, iAdverb
ἔβαλενebalenIt often throwsG906
√ βάλλω — to throw (in various applications, more or less violent or intense)VerbAorist Indicative Active3rd Person Singular
αὐτὸνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πῦρpyr[the] fireG4442
√ πῦρ — "fire" (literally or figuratively, specially, lightning)NounAccusative Neuter Singular
καὶkai[or]G2532
√ καί — and, also, even, so then, too, etcConjunction
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ὕδαταhydata[the] waterG5204
√ ὕδωρ — water (as if rainy) literally or figurativelyNounAccusative Neuter Plural
ἵναhinatryingG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ἀπολέσῃapolesēto killG622
√ ἀπόλλυμι — to destroy fully (reflexively, to perish, or lose), literally or figurativelyVerbAorist Subjunctive Active3rd Person Singular
apollymi: to destroy fully Purpose clause. Mark's demonology is not decorative: the thing in the boy has an objective, and it is annihilation. Cambridge reads the fire and water as “suicidal mania,” which locates the intent in the boy; the Greek locates it in the spirit.
αὐτόνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἀλλ’all’ButG235
√ ἀλλά — properly, other things, iConjunction
εἴeiifG1487
√ εἰ — if, whether, that, etcConjunction
δύνῃdynēYou can [do]G1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive2nd Person Singular
dynamai: to be able The whole passage now turns on this one verb. It is the father's doubt in v. 22, Christ's echo and its adjective δυνατά in v. 23, and the disciples' confession ἠδυνήθημεν in v. 28. Ellicott hears it as near despair: “Could He, the Master, prevail where the disciples had failed?”
τιtianythingG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounAccusative Neuter Singular
σπλαγχνισθεὶςsplanchnistheishave compassionG4697
√ σπλαγχνίζομαι — to have the bowels yearn, iVerbAorist Participle PassiveNominative Masculine Singular
splanchnizomai: to be moved in the bowels The verb Mark uses of Christ before the crowds and the leper. The father asks not for a technique but for the movement of Christ's own inward parts, and that request, unlike his conditional, is never corrected.
ἐφ’eph’onG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
ἡμᾶςhēmasusG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
βοήθησονboēthēson[and] helpG997
√ βοηθέω — to aid or relieveVerbAorist Imperative Active2nd Person Singular
boētheō: to aid or relieve Rare (eight verses). Note the plural: “help us.” JFB catches it, “‘us,’ says the father; for it was a sore family affliction.”
ἡμῖνhēminusG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Plural
23

“If You can?” echoed Jesus. “All things are possible to him who believes!”

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Ei To dynē de Ho eipen Iēsous autō panta dynata tō pisteuonti

Word by word12 · parsed
ΕἰEiIfG1487
√ εἰ — if, whether, that, etcConjunction
ΤὸToG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ho: the (article) One of the smallest words in the unit carrying one of its largest turns: the article quotes the father instead of answering him. Bengel's line, preserved by Cambridge, is “Hoc, si potes credere, res est; hoc agitur.”
δύνῃdynēYou canG1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive2nd Person Singular
dynamai: to be able The father's verb, returned unchanged. Maclaren paraphrases the move: the only “if” in the case is not about Christ at all.
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipenechoedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
πάνταpantaAll thingsG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Neuter Plural
δυνατὰdynataare possibleG1415
√ δυνατός — powerful or capable (literally or figuratively)AdjectiveNominative Neuter Plural
dynatos: powerful, capable, possible The cognate of the doubted verb. Barnes draws the limit honestly: “All things can be effected or accomplished - to wit, by God - in favor of him that believes.” Faith is not the power; it is the open hand.
τῷtōto him whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
πιστεύοντιpisteuontibelievesG4100
√ πιστεύω — to have faith (in, upon, or with respect to, a person or thing), iVerbPresent Participle ActiveDative Masculine Singular
pisteuō: to have faith Present participle, dative. The saying is stated as a general law, not a promise to this man only, which is why Henry can apply it to hard hearts and spiritual diseases as readily as to a convulsed boy.
24

Immediately the boy’s father cried out, “I do believe; help my unbelief!”

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Euthys ho tou paidiou patēr kraxas elegen Pisteuō boēthei mou tē apistia

Word by word12 · parsed
ΕὐθὺςEuthysImmediatelyG2112
√ εὐθέως — directly, iAdverb
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
τοῦtouvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
παιδίουpaidiouboy’sG3813
√ παιδίον — a childling (of either sex), iNounGenitive Neuter Singular
πατὴρpatērfatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
κράξαςkraxascried outG2896
√ κράζω — properly, to "croak" (as a raven) or scream, iVerbAorist Participle ActiveNominative Masculine Singular
krazō: to croak, to scream Mark's harshest verb of vocal sound, used here of a father praying and in v. 26 of a spirit leaving. Gill hears in it both repentance and dread: “partly with indignation at his unbelief, and partly through fear of missing a cure.”
ἔλεγενelegenG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
ΠιστεύωPisteuōI do believeG4100
√ πιστεύω — to have faith (in, upon, or with respect to, a person or thing), iVerbPresent Indicative Active1st Person Singular
pisteuō: to have faith Present indicative, first person: not a claim about the quality of his faith but an act of it. JFB calls the appeal that follows “quite unparalleled.”
βοήθειboētheihelpG997
√ βοηθέω — to aid or relieveVerbPresent Imperative Active2nd Person Singular
boētheō: to aid or relieve Present imperative: keep helping. The man has moved from asking for an outcome to asking for a change in himself.
μουmoumyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ἀπιστίᾳapistiaunbeliefG570
√ ἀπιστία — faithlessness, iNounDative Feminine Singular
apistia: faithlessness The word of the verdict in v. 19 taken into the first person. ⚙ This is the hinge of the whole unit: the accusation is not rebutted, it is confessed, and the confession is addressed as a prayer to the one who made it. Gill: he “saw it was not in his own power to believe.”
25

When Jesus saw that a crowd had come running, He rebuked the unclean spirit. “You deaf and mute spirit,” He said, “I command you to come out and never enter him again.”

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de ho Iēsous Idōn hoti ochlos episyntrechei epetimēsen tō tō akathartō pneumati kōphon kai To alalon pneuma legōn autō egō epitassō soi exelthe ex autou kai mēketi eiselthēs eis auton

Word by word30 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἸδὼνIdōnsawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ὄχλοςochlosa crowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ἐπισυντρέχειepisyntrecheihad come runningG1998
√ ἐπισυντρέχω — to hasten together upon one place (or a particular occasion)VerbPresent Indicative Active3rd Person Singular
episyntrechō: to hasten together upon one place A word found only here in the New Testament. The crowd's converging is what triggers the command: Mark's Jesus acts to finish the matter before it becomes a spectacle.
ἐπετίμησενepetimēsenHe rebukedG2008
√ ἐπιτιμάω — to tax upon, iVerbAorist Indicative Active3rd Person Singular
epitimaō: to rebuke, to charge The same verb Mark uses when Christ silences the unclean spirit in the Capernaum synagogue (Mark 1:25), a scene the Verifier links to this one by the shared lexemes πνεῦμα and ἐξέρχομαι (Mark 1:26). Note that no technique, formula, or implement appears anywhere in the account: only a rebuke and a command.
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ἀκαθάρτῳakathartōuncleanG169
√ ἀκάθαρτος — impure (ceremonially, morally (lewd) or specially, (demonic))AdjectiveDative Neuter Singular
πνεύματιpneumatispiritG4151
√ πνεῦμα — a current of air, iNounDative Neuter Singular
κωφὸνkōphon[You] deafG2974
√ κωφός — blunted, iAdjectiveVocative Neuter Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΤὸToG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Neuter Singular
ἄλαλονalalonmuteG216
√ ἄλαλος — muteAdjectiveVocative Neuter Singular
πνεῦμαpneumaspiritG4151
√ πνεῦμα — a current of air, iNounVocative Neuter Singular
λέγωνlegōnHe saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Neuter 3rd Person Singular
ἐγὼegōIG1473
√ ἐγώ — I, mePersonal / Possessive PronounNominative 1st Person Singular
egō: I Greek does not need the pronoun with a first-person verb, so its presence is stress. Set against v. 18 (“I told Your disciples”) and v. 28 (“why could not we”), this one syllable answers the whole dispute the scribes had started.
ἐπιτάσσωepitassōcommandG2004
√ ἐπιτάσσω — to arrange upon, iVerbPresent Indicative Active1st Person Singular
epitassō: to arrange upon, to command Military ordering. The spirit is not negotiated with, exorcised by name, or bargained out; it is given an order and a permanent prohibition.
σοιsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ἔξελθεexeltheto comeG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Imperative Active2nd Person Singular
ἐξexoutG1537
√ ἐκ — literal or figurativePreposition
αὐτοῦautouG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μηκέτιmēketineverG3371
√ μηκέτι — no furtherAdverb
mēketi: no further The clause that makes the cure final. Ellicott reads it as pastoral: the father “had seen so many relapses” that he needed the word.
εἰσέλθῃςeiselthēsenterG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Subjunctive Active2nd Person Singular
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
αὐτόνautonhim {again}G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
26

After shrieking and convulsing him violently, the spirit came out. The boy became like a corpse, so that many said, “He is dead.”

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kraxas kai sparaxas polla Kai exēlthen kai egeneto hōsei nekros hōste tous pollous legein hoti apethanen

Word by word16 · parsed
κράξαςkraxasAfter shriekingG2896
√ κράζω — properly, to "croak" (as a raven) or scream, iVerbAorist Participle ActiveNominative Masculine Singular
krazō: to croak, to scream The same word as the father's cry in v. 24. ⚙ Mark does not moralize the overlap, and neither will I beyond noting it: in this chapter the loudest sounds are a prayer and an eviction.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σπαράξαςsparaxasconvulsing him violentlyG4682
√ σπαράσσω — apparently strengthened from G4685 (σπάω) through the idea of spasmodic contraction)VerbAorist Participle ActiveNominative Masculine Singular
sparassō: to rend, to convulse The un-compounded form, as Ellicott observes. The violence at the end is real but is described with a weaker verb than the violence at the start.
πολλὰpolla. . .G4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Plural
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξῆλθενexēlthen[the spirit] came outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐγένετοegeneto[The boy] becameG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ὡσεὶhōseilikeG5616
√ ὡσεί — as ifAdverb
νεκρὸςnekrosa corpseG3498
√ νεκρός — dead (literally or figurativelyAdjectiveNominative Masculine Singular
nekros: dead Governed by “as if.” Mark's precision here matters: the narrator withholds the verdict that the crowd supplies, which leaves v. 27 as a raising in appearance and a rescue in fact.
ὥστεhōsteso thatG5620
√ ὥστε — so too, iConjunction
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πολλοὺςpollousmanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Masculine Plural
λέγεινlegeinsaidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Infinitive Active
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἀπέθανενapethanenHe is deadG599
√ ἀποθνήσκω — to die off (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
apothnēskō: to die off Aorist indicative in the crowd's mouth. Mark reports what was said, not what was so.
27

But Jesus took him by the hand and helped him to his feet, and he stood up.

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de ho Iēsous kratēsas autou tēs cheiros ēgeiren auton kai anestē

Word by word11 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
κρατήσαςkratēsastookG2902
√ κρατέω — to use strength, iVerbAorist Participle ActiveNominative Masculine Singular
krateō: to use strength, to lay hold The hand of the one who commands the spirit is the hand that lifts the boy. Mark's Jesus touches what the crowd has just declared a corpse.
αὐτοῦautouhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῆςtēsby theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
χειρὸςcheiroshandG5495
√ χείρ — the hand (literally or figuratively (power)NounGenitive Feminine Singular
ἤγειρενēgeiren[and] helped him to his feetG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbAorist Indicative Active3rd Person Singular
egeirō: to waken, to raise Mark's resurrection verb, used by the angel of Christ Himself at Mark 16:6, which the Verifier confirms as a shared lexeme with this unit.
αὐτόνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀνέστηanestēhe stood upG450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbAorist Indicative Active3rd Person Singular
anistēmi: to stand up, to rise The last word of the miracle, and the same root as the promise of Mark 9:31 twelve verses later. ⚙ I read the sequence (corpse-like, pronounced dead, taken by the hand, raised, stood) as deliberately Gospel-shaped, and mark that as my reading.
28

After Jesus had gone into the house, His disciples asked Him privately, “Why couldn’t we drive it out?”

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Kai autou eiselthontos eis oikon autou hoi mathētai epērōtōn auton kat’ idian Hoti ēdynēthēmen ouk hēmeis ekbalein auto

Word by word18 · parsed
ΚαὶKaiAfterG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautou[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
εἰσελθόντοςeiselthontoshad goneG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Participle ActiveGenitive Masculine Singular
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
οἶκονoikon[the] houseG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounAccusative Masculine Singular
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
μαθηταὶmathētaidisciplesG3101
√ μαθητής — a learner, iNounNominative Masculine Plural
ἐπηρώτωνepērōtōnaskedG1905
√ ἐπερωτάω — to ask for, iVerbImperfect Indicative Active3rd Person Plural
eperōtaō: to interrogate Imperfect. The same verb runs through the unit: Christ questions the scribes' dispute (v. 16) and the father's history (v. 21), and now the disciples question Him.
αὐτόνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
κατ’kat’vvvG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
ἰδίανidianprivatelyG2398
√ ἴδιος — pertaining to self, iAdjectiveAccusative Feminine Singular
idios: one's own, private The house is Mark's classroom. Gill supposes it was the healed boy's own house, or another nearby, “for the sake both of retirement and refreshment.”
ὍτιHotiWhyG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἠδυνήθημενēdynēthēmencouldn’tG1410
√ δύναμαι — to be able or possibleVerbAorist Indicative Passive1st Person Plural
dynamai: to be able Aorist passive of the unit's controlling verb. Cambridge states the grievance exactly: He had given them power and authority over all demons, “what was the reason of their failure now?”
οὐκouk. . .G3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἡμεῖςhēmeisweG1473
√ ἐγώ — I, mePersonal / Possessive PronounNominative 1st Person Plural
egō / hēmeis: we Emphatic, answering the emphatic “I” of v. 25.
ἐκβαλεῖνekbaleindrive it outG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Infinitive Active
αὐτόauto. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Neuter 3rd Person Singular
29

Jesus answered, “This kind cannot come out, except by prayer.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai eipen autois Touto to genos dynatai en oudeni exelthein ei mē en proseuchē

Word by word14 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipen[Jesus] answeredG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτοῖςautoisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ΤοῦτοToutoThisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Neuter Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
γένοςgenoskindG1085
√ γένος — "kin" (abstract or concrete, literal or figurative, individual or collective)NounNominative Neuter Singular
genos: kin, kind, stock The word implies gradation, and Cambridge draws the parallel from the other side of the spiritual world: “as there is order and gradation in the hierarchy of blessed spirits, so is it with the spirits of evil,” citing Ephesians 6:12. Benson admits the objection and answers it from ignorance rather than dogma.
δύναταιdynataicannotG1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive3rd Person Singular
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
οὐδενὶoudeni. . .G3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveDative Neuter Singular
oudeis: not even one An absolute negation: no means at all, save one.
ἐξελθεῖνexeltheincome outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Infinitive Active
εἰeiexceptG1487
√ εἰ — if, whether, that, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
προσευχῇproseuchēprayerG4335
√ προσευχή — prayer (worship)NounDative Feminine Singular
proseuchē: prayer, worship ⚙ The answer is not a stronger method but the one act that admits one has no method. Read against Matthew's parallel, which JFB quotes (“Because of your unbelief... if ye have faith as a grain of mustard seed”), Mark's single word says the same thing from the other end: prayer is what faith does when it knows it is not strong enough.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. Down from the mountain into the argument — 9:14-9:16

Mark sets two scenes edge to edge and refuses to soften the join. Cambridge names the effect exactly: Raphael's great picture “has enshrined for ever the contrast between the scene on the Mount of Glorification and that which awaited the Saviour and the three Apostles on the plain below.” What waits below is not first a sick boy but a συζητοῦντας, a dispute in progress (G4802, a verb of only ten verses, and Mark's own word for the noise around Jesus' authority in 1:27 and 12:28). JFB supplies the likely content, that the scribes “were twitting the apostles of Jesus with their inability”; Poole is more careful and admits that Mark never tells us. Ellicott notes that the scribes, the running, the greeting and the question of v. 16 are all Mark's alone. Then the crowd is ἐξεθαμβήθησαν (G1568): Cambridge observes that this verb “is used four times in the New Testament, and only by St Mark,” and the other three are Gethsemane and the empty tomb. Pulpit and Gill both suspect lingering transfiguration glory on His face, as Moses' face shone in Exodus 34:29; Ellicott, more honest, says “We are not told what caused it.” ⚙ What the text does say is that Christ's first act on the plain is to ask what the argument is about.

ii. A father's inventory and a Lord's lament — 9:17-9:19

The father's speech is a clinical catalogue: καταλάβῃ (seizes down upon, the root behind “catalepsy,” as Pulpit notes), ῥήσσει (dashes or rends), foaming, grinding, and ξηραίνεται, which JFB corrects to “becomes withered, dried up, or paralyzed.” Ellicott observes that the gnashing and the withering are Mark's own additions to the tradition. The indictment lands at the end: οὐκ ἴσχυσαν, “they were not strong enough” (G2480). Christ's answer relocates the failure. Ὦ ἄπιστος γενεά is vocative feminine singular, a whole age addressed as one unbelieving thing, and the expositors divide sharply over its target: JFB, “With Bengel, De Wette, and Meyer, we regard it as addressed directly to the nine apostles”; Cambridge, that it reaches “the whole Jewish people”; Maclaren, who insists “it is to the Apostles that the text is spoken, and not to the crowd outside.” Maclaren also refuses to hear it as temper, calling it “a very distinct and very pathetic expression of Christ's infinite pain, because of man's faithlessness.” ⚙ The lament ends in an imperative, φέρετε, which is the father's own failed verb from v. 17 handed back as a command.

iii. The wrong “if” — 9:20-9:24

Mark's grammar concedes personhood to the thing being cast out: Pulpit notes the masculine participle ἰδὼν attached to the neuter τὸ πνεῦμα, and Geneva reads the timing plainly, “As soon as Jesus had looked upon the boy that was brought to him, the demon began to rage.” JFB sees strategy in the delay: Jesus “does nothing, but keeps conversing with the father about the case,” partly “to deepen the exercise of the father's soul.” The father's plea puts its condition in the wrong place, εἴ τι δύνῃ, and Cambridge measures the damage: “This is a strong expression of an infirm faith, which at the beginning had been too weak, but had become more and more weak owing to the failure of the disciples to aid him.” Christ answers by quoting him back with the article: Cambridge's rendering is “As for thy if thou canst, all things are possible to him that believeth,” and Ellicott adds that “the better MSS. omit the word ‘believe’” from the first clause, so that the sentence is surprise rather than condition. Then the cry. Maclaren: “That majestic word is like the blow of steel upon flint; it strikes a little spark of faith.” JFB calls the appeal “a feature in the case quite unparalleled.” Gill puts it in the plainest terms available: the man “saw it was not in his own power to believe.” ⚙ Note the exact repetition of the accusation: the generation is ἄπιστος in v. 19, and in v. 24 one man takes the word into the first person as ἀπιστίᾳ and asks for help with it.

iv. The command, the corpse, and the raising — 9:25-9:27

Cambridge hears the tone of v. 25: “Notice the words of majestic command, I charge thee, I, whom thou darest not to disobey.” The emphatic ἐγὼ is the point, and Benson connects it to the disciples' failure, “I myself, now; not my disciples.” Ellicott notices a pastoral detail found nowhere else: “enter no more into him” is “used by our Lord in this case only, a tender adaptation to the weak faith of the father.” The departure is violent. JFB: “The malignant, cruel spirit, now conscious that his time was come, gathers up his whole strength, with intent by a last stroke to kill his victim, and had nearly succeeded.” Geneva states it as a rule: “The nearer that the virtue of Christ is the far greater Satan rages.” The boy is left ὡσεὶ νεκρός, and the crowd's aorist verdict is ἀπέθανεν, “he died.” Then three verbs in v. 27: κρατήσας (took strong hold), ἤγειρεν (G1453, raised), ἀνέστη (G450, he stood up). Henry's verdict on the whole: “Whom Christ cures, he cures effectually.”

v. This kind, and the question in the house — 9:28-9:29

The question is asked κατ’ ἰδίαν and in the imperfect, ἐπηρώτων: they kept asking. Cambridge sharpens the grievance, since He had given them “power and authority over all demons”; Gill says they feared “they had lost the power of casting out devils.” The answer turns on τοῦτο τὸ γένος (G1085, “kin, kind”). Benson preserves Campbell's long argument that “this kind” must refer to the demon and not to faith, since Mark's context mentions no faith at all, and meets the objection head on: “Who can say that there are not different kinds of demons?” Cambridge draws the same conclusion from angelology, that “as there is order and gradation in the hierarchy of blessed spirits, so is it with the spirits of evil.” On the disputed words “and fasting,” Ellicott reports that “the better MSS. omit the last two words,” Cambridge that they “are wanting in the Sinaitic MS. and some Versions,” and JFB raises the theological difficulty that our Lord elsewhere says His disciples cannot fast while He is with them. ⚙ On the shorter text, the whole remedy for a failure of power is prayer, which is to say: dependence.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read as one movement, this is a passage about where the “if” belongs. The father puts it on Christ (εἴ τι δύνῃ, “if You can do anything”), and Christ returns it unopened; the disciples put their failure on strength (οὐκ ἴσχυσαν, v. 18) and on ability (ἠδυνήθημεν, v. 28), and Christ relocates it to prayer, which is the confession that one has no strength. The verdict of v. 19, ἄπιστος, is not finally answered by anyone becoming strong. It is answered by one man in v. 24 taking the very word of the verdict, ἀπιστίᾳ, into the first person and asking Christ to deal with it. That is the only faith anyone in this chapter manages, and it is enough: a faith that knows itself insufficient and says so out loud to the only one who can supply it. Gill saw the same edge, that the man “saw it was not in his own power to believe.” ⚙ And the shape of the cure is the shape of the Gospel that follows it: the boy is convulsed, falls, is like a corpse, is pronounced dead, and is then taken by the hand and raised up. Twelve verses later (Mark 9:31) Christ says the same three things about Himself. I offer that reading to be tested; Mark draws no such line himself, and I will not pretend he does.

The father's faith was not the strength he brought, but the weakness he was willing to name out loud. (⚙ a machine's line, not a verse)

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

ἄλαλος: the word Mark had already settled verbal / quotation: confirmed

The boy's spirit is ἄλαλον (G216), and in v. 25 Christ addresses it as κωφὸν καὶ ἄλαλον (G2974 with G216). Two chapters earlier the crowd's verdict on Jesus was that “He makes both the deaf (κωφούς) to hear and the mute (ἀλάλους) to speak” (Mark 7:37). The Verifier confirms both lexemes shared, and ἄλαλος is rare: three verses in the whole New Testament, two of them in this unit. ⚙ Mark has therefore already published the answer to the very case his disciples cannot handle. Cambridge's note that the boy was “dumb in respect to articulate sounds, to which he could give no utterance, though he could suddenly cry out” fits the same pair of words exactly.

Mark 7:37

basis: Verifier: shared Greek lexemes G216 ἄλαλος (in 3 vv, rare) and G2974 κωφός (in 12 vv), Greek to Greek within Mark; a lexical link, not a quotation

ἐκθαμβέω: the Markan word for being struck verbal / quotation: confirmed

The crowd in v. 15 is ἐξεθαμβήθησαν (G1568). Cambridge notes the statistic and draws the line himself: “It is used four times in the New Testament, and only by St Mark. What is here said of the multitudes is said (Mark 14:34) of our Lord in Gethsemane, and (Mark 16:5) of the holy women at the Sepulchre.” The Verifier independently returns Mark 14:33, Mark 16:5 and Mark 16:6 on this lexeme. ⚙ Mark thus grades the crowd's reaction on the plain with the two other places where his Gospel touches the edge of the unbearable: the garden and the empty tomb.

Mark 14:33 · Mark 16:5 · Mark 16:6

basis: Verifier: shared Greek lexeme G1568 ἐκθαμβέω (in 4 vv, rare, exclusively Markan), Greek to Greek; Mark 16:6 additionally shares G1453 ἐγείρω (in 138 vv)

προστρέχω: two men who ran to Him verbal / quotation: confirmed

προστρέχοντες (G4370) occurs in only three verses of the New Testament. One is this crowd; another is the man who “ran up and knelt before Him” asking what he must do to inherit eternal life (Mark 10:17), who also addresses Him as Διδάσκαλε (G1320) and receives a question in return (G1905), all three lexemes confirmed shared by the Verifier. The third is Philip running to the Ethiopian's chariot (Acts 8:30). ⚙ Mark's two runners make a deliberate pair: the crowd that runs and is answered, and the man who runs and goes away grieved.

Mark 10:17 · Acts 8:30

basis: Verifier: shared Greek lexeme G4370 προστρέχω (in 3 vv, rare); Mark 10:17 additionally shares G1320 διδάσκαλος (in 58 vv) and G1905 ἐπερωτάω (in 56 vv). Greek to Greek, lexical not quotational

βοηθέω: “help us” answered in Hebrews verbal / quotation: confirmed

The father's two imperatives are βοήθησον ἡμῖν (v. 22, aorist) and βοήθει μου τῇ ἀπιστίᾳ (v. 24, present), from G997, a rare verb (eight verses). His whole doubt hangs on δύνῃ (G1410), “if You can.” Hebrews 2:18 joins the same two lexemes into a single sentence: He is able (δύναται) to help (βοηθῆσαι) those who are tempted. The Verifier confirms both shared. ⚙ The epistle answers the father's conditional in his own vocabulary, though it never cites him and makes no claim to.

Hebrews 2:18

basis: Verifier: shared Greek lexemes G997 βοηθέω (in 8 vv, rare) and G1410 δύναμαι (in 201 vv), Greek to Greek across the New Testament; a shared rare lexeme, not a quotation

Luke's parallel, told by a physician verbal / quotation: confirmed

Luke 9:39 and 9:42 narrate the same episode and share, per the Verifier, G4151 πνεῦμα, G2896 κράζω, and the rare G4486 ῥήγνυμι (seven verses), which is Mark's verb in v. 18. Pulpit notes that Luke's version, “A spirit taketh him, and he suddenly crieth out, and it teareth him that he foameth, and it hardly departeth from him, bruising him sorely,” is “the record of one who was himself a physician.” ⚙ The overlap is synoptic dependence, whatever its direction, and nothing here should be read as one evangelist citing another.

Luke 9:39 · Luke 9:42

basis: Verifier: shared Greek lexemes G4486 ῥήγνυμι (in 7 vv, rare), G2896 κράζω (in 54 vv), G4151 πνεῦμα (in 344 vv); Greek to Greek synoptic parallel, not a quotation

“O unbelieving generation”: an old verdict in Israel's own words structural / thematic: confirmed

Christ's vocative in v. 19, Ὦ ἄπιστος γενεά, with its doubled “until when,” reproduces a formula Israel already knew: a perverse and crooked generation, sons in whom is no faithfulness (Deuteronomy 32:5, 32:20); “how long will this people despise Me” and “how long shall I bear with this evil congregation” (Numbers 14:11, 14:27); “forty years long was I grieved with that generation” (Psalm 95:10). Cambridge reads the address as reaching “the whole Jewish people of which he was a representative.” ⚙ No citation formula appears in Mark, and none is claimed; what is shared is the idiom of the wilderness verdict, now spoken by the One who bore it.

Deuteronomy 32:5 · Deuteronomy 32:20 · Numbers 14:11 · Psalm 95:10

basis: Cross-Testament Greek to Hebrew: shared Strong's numbers are impossible by definition, so no verbal tier is available. The recorded basis is a shared covenantal formula (unbelieving generation plus a doubled “how long”), not a quotation; Mark carries no citation marker

Down from the shining mountain into the faithless camp typological

Cambridge, Pulpit, Gill and JFB all reach for Exodus at v. 15: JFB cites Exodus 34:29-30 for the retained radiance on Christ's face, and Gill compares “that which was on the face of Moses, when he came down from Mount Sinai.” ⚙ Extend the comparison one step and the pattern of Exodus 32 stands out whole: the mediator on the mountain in glory, the people below in disorder, the descent into a scene of failure, and a violent resolution. The differences are as loud as the likenesses. Moses descends and breaks the tablets; Christ descends and heals a boy. Moses' anger falls on the camp; Christ's lament ends in “bring him to Me.”

Exodus 32:19 · Exodus 34:29

basis: Cross-Testament Greek to Hebrew, so no shared Strong's basis is possible. Figural, not verbal: the Moses parallel at Exodus 34:29 is widely held (JFB, Gill, Cambridge, Pulpit all record it); the extension to the pattern of Exodus 32 is ⚙ synthesis and is offered as such

Into the fire and into the waters typological

The father says the spirit threw the boy εἰς πῦρ καὶ εἰς ὕδατα (v. 22), “to destroy him” (G622). Ellicott notes that this circumstantial detail is peculiar to Mark. ⚙ Israel's own language for total peril and rescue runs on the same pair: “we went through fire and through water, but You brought us out into abundance” (Psalm 66:12); “when you pass through the waters I will be with you, and through the fire you shall not be burned” (Isaiah 43:2). The boy is the case those texts describe, and the promise attached to them is kept in front of him.

Psalm 66:12 · Isaiah 43:2

basis: Cross-Testament Greek to Hebrew, no shared Strong's numbers possible. Figural: a shared fire-and-water idiom for total peril and deliverance. Mark makes no allusion claim, so this is an ⚙ reading, not a recorded citation

“I believe; help my unbelief” among the honest prayers structural / thematic: confirmed

The father's cry (v. 24) joins faith and its deficit in one breath. Benson records Campbell's rendering, “Supply thou the defects of my faith,” and Grotius's, “What is wanting to my faith, supply by thy goodness.” ⚙ The same posture stands elsewhere in Scripture: “I believed, therefore have I spoken: I was greatly afflicted” (Psalm 116:10), and Habakkuk's decision to rejoice in a God who has given him nothing visible to rejoice over (Habakkuk 3:17-19). JFB rightly calls the appeal against one's own unbelief “quite unparalleled,” so the link here is one of posture, not of wording.

Psalm 116:10 · Habakkuk 3:17

basis: Cross-Testament Greek to Hebrew, so shared Strong's numbers are not available and no verbal tier is possible. Basis: a shared pattern of faith confessed together with its own insufficiency; JFB judges the Markan form unparalleled, so the link is deliberately weak

“And fasting”: a link that rests on a disputed text flagged: verify source

Many witnesses add καὶ νηστείᾳ to v. 29, and Matthew 17:21 is commonly quoted alongside it. The provenance is genuinely contested. Ellicott: the better MSS omit the last two words, and of Matthew he adds that “some of the most ancient MSS. omit the whole verse,” while still judging the balance of evidence in their favour. Cambridge: “These last words and fasting are wanting in the Sinaitic MS. and some Versions.” Ellicott further compares the same kind of ascetic addition at 1 Corinthians 7:5. ⚙ Any thread built on the phrase is therefore built on text that may not be original, and is flagged accordingly.

Matthew 17:21 · 1 Corinthians 7:5

basis: The connecting words (“and fasting”) are absent from the earliest witnesses per Ellicott and Cambridge, and Matthew 17:21 is itself omitted by some ancient MSS. Provenance disputed, so no verbal or structural claim is made

συζητέω: the argument that follows His authority structural / thematic: confirmed

The dispute that meets Christ at the foot of the mountain (vv. 14, 16) uses G4802, a verb of only ten verses. The Verifier finds it in Mark 1:27, where the synagogue crowd disputes among themselves what the new authority means, and in Mark 12:28, where a scribe hears others disputing with Him. ⚙ In Mark, wherever the authority of Jesus is displayed, an argument forms around it; here the argument forms around His absence, and around disciples who hold the authority without the power to use it.

Mark 1:27 · Mark 12:28

basis: Verifier: shared Greek lexeme G4802 συζητέω (in 10 vv). Deliberately not tiered verbal: ten verses is not rare enough to carry a quotation claim, and the link is a Markan motif, not a citation

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Stronger One in the house of the strong ancient/widely-held

JFB reads v. 26 with the oldest Christian grammar available: “the Lord of life was there; the Healer of all maladies, the Friend of sinners, the Seed of the woman, ‘the Stronger than the strong man armed,’ was there... Fearfully is he permitted to bruise the heel, as in this case; but his own head shall go for it,” and he cites 1 John 3:8, that the Son of God was manifested to destroy the works of the devil. Geneva reduces the same observation to a law of the spiritual life: “The nearer that the virtue of Christ is the far greater Satan rages.” ⚙ The narrative supports the reading without allegorizing: the worst convulsion in the account (v. 20) is triggered by nothing but the sight of Him, and the last one (v. 26) by His word. The enemy's violence is not evidence of his strength here; it is the measure of his eviction. Genesis 3:15 is the ancient frame, Mark 3:27 the Markan one.

Genesis 3:15 · 1 John 3:8 · Mark 3:27

Taken by the hand and raised: the cure shaped like the Gospel novel

⚙ Mark spends three verbs on the recovery and all three belong to his resurrection vocabulary: κρατήσας (G2902, taking strong hold), ἤγειρεν (G1453, raised), ἀνέστη (G450, he stood up). They follow a scene in which the boy is ὡσεὶ νεκρός and the crowd's verdict is the flat aorist ἀπέθανεν, “he died.” The Verifier links this unit to Mark 16:6 by the Markan lexeme ἐκθαμβέω and by G1453 ἐγείρω, the verb the angel uses of Christ at the tomb. Twelve verses later Mark 9:31 has Christ say of Himself that He will be delivered up, killed, and after three days rise (ἀναστήσεται, the same root as v. 27). ⚙ I read the boy's deliverance as patterned on the death and rising that Mark is about to announce, and I mark that reading as mine. The commentators here see something adjacent but not identical: Pulpit, quoting Trench and Gregory, observes that “the expulsion of a deadly evil from our spiritual being is not accomplished without a terrible struggle, followed in some cases by extreme prostration,” and Henry that “Whom Christ cures, he cures effectually.”

Mark 9:31 · Mark 16:6

The descent that does not stay on the mountain novel

Cambridge fixes the contrast that the whole unit depends on, the Mount of Glorification set against “the harsh discords of earth” below, and Maclaren presses it further: the difference between “the calm serenity of the mountain, and the hell-tortured misery of the plain,” between converse with Moses and Elijah and converse with “their unworthy successors.” ⚙ That movement, from the voice declaring “This is My beloved Son” down into a crowd that cannot cast out one spirit, is the shape of the incarnation in miniature, and the shape of Philippians 2:5-8: He did not stay where the glory was. Note what He does with the failure He finds: not “stand aside,” but φέρετε αὐτὸν πρός με, “bring him to Me,” the father's own failed verb turned into a command. Hebrews 2:18 says of the same Christ, in the same rare word the father used, that He is able to help. ⚙ The descent reading is mine; the contrast it rests on is Cambridge's and Maclaren's.

Philippians 2:7 · Hebrews 2:18 · Mark 9:7

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text: the Greek is the Berean interlinear with Strong's numbers; the English base is the BSB. Several real variants sit inside these sixteen verses and the reader should know them. (1) v. 14: singular “when he came” against plural “when they came,” which decides whether the three from the mountain or Jesus alone approach the nine; Pulpit reports that “high authorities support the reading adopted by the Revisers.” (2) v. 16: whether the question is put to the scribes or to the crowd, and whether the pronoun is αὑτούς (reflexive, “among yourselves”) or αὐτούς; Gill lists Syriac, Arabic and Persic against Vulgate and Beza's oldest copy, and Pulpit decides for the crowd. (3) v. 23: the better manuscripts omit πιστεῦσαι, so that the clause is not “if thou canst believe” but a repetition of the father's own “If thou canst,” which changes the sense from a condition laid on the man to an astonished echo; Ellicott, Cambridge and Pulpit all adopt the shorter reading, and Cambridge renders it “As for thy if thou canst.” (4) v. 24: “with tears” is absent from the better manuscripts (Ellicott), though Barnes and JFB both build on it. (5) v. 29: “and fasting” is wanting in the Sinaitic MS and some versions (Cambridge, Ellicott).

Sources: the ✦ voices are public-domain commentary quoted verbatim by anchor, never paraphrased; where two commentators disagree (the addressee of v. 19, the cause of the amazement in v. 15, the referent of “this kind” in v. 29) both are recorded rather than harmonized. Uncertain: what the scribes were actually disputing (Mark never says, and Poole says so); what caused the crowd's astonishment (Ellicott: “We are not told”); whether the malady should be named in modern clinical terms at all, since Cambridge's “epilepsy, atrophy, suicidal mania” is a nineteenth-century diagnosis laid over a first-century account of a spirit. ⚙ layer: every thread tiered structural or typological where it crosses the Testaments, since Greek and Hebrew lexemes cannot share Strong's numbers and no verbal claim is available there; the resurrection-shaped reading of vv. 26-27 and the Exodus 32 extension are marked novel because they are mine, not the commentators'.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)