Healing of a Boy with an Unclean Spirit; Jesus Predicts His Passion Again
Mark 9:14-32
Mark.9.14 - Details
Original Text
Morphology
- Και: CONJ
- ελθοντες: VERB,aor,act,part,nom,pl,m
- προς: PREP
- τους: ART,acc,pl,m
- μαθητας: NOUN,acc,pl,m
- ειδον: VERB,aor,act,ind,3,pl
- οχλον: NOUN,acc,sg,m
- πολυν: ADJ,acc,sg,m
- περι: PREP
- αυτους: PRON,acc,pl,m
- και: CONJ
- γραμματεις: NOUN,nom,pl,m
- συζητουντας: VERB,pres,act,part,acc,pl,m
- προς: PREP
- αυτους: PRON,acc,pl,m
Parallels
- Matthew 17:14 (structural): Direct narrative parallel — same scene following the Transfiguration: they come down to a crowd and a boy with a demon is presented; Matthew recounts the comparable crowd interaction and healing.
- Luke 9:37 (structural): Lukan parallel to the Markan healing episode — Luke likewise records coming down to a large crowd and the subsequent dispute/healing of the possessed boy.
- Mark 2:6 (thematic): Earlier Markan scene where scribes sit and challenge Jesus’ authority; parallels the role of scribes here as opposing/questioning figures around Jesus and his disciples.
- Luke 11:53 (thematic): Shows the scribes’ hostile disposition toward Jesus and his followers; thematically parallels the scribes’ disputation with the disciples in Mark 9:14.
Alternative generated candidates
- And when they came down from the mountain, they saw a great crowd around the other disciples, and scribes arguing with them.
- And when they came to the other disciples, they saw a great crowd around them, and scribes arguing with them.
Mark.9.15 - Details
Original Text
Morphology
- και: CONJ
- ευθυς: ADV
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- οχλος: NOUN,nom,sg,m
- ιδοντες: VERB,aor,act,ptc,nom,pl,m
- αυτον: PRON,acc,sg,m
- εξεθαμβηθησαν: VERB,aor,pass,ind,3,pl
- και: CONJ
- προστρεχοντες: VERB,pres,act,ptc,nom,pl,m
- ησπαζοντο: VERB,impf,mid,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Luke 9:43 (verbal): Immediately after the Transfiguration scene Luke says all were amazed at the majesty of God — similar language and the crowd's astonished reaction on Jesus' descent.
- Mark 1:27 (verbal): After the Capernaum exorcism Mark reports that all were amazed; parallels Mark 9:15's depiction of the crowd's astonishment at Jesus' presence and authority.
- Matthew 21:8-9 (structural): As Jesus enters Jerusalem crowds run to meet him, spread garments and acclaim him — parallels the scene of a multitude rushing to greet Jesus and publicly welcoming him.
- John 12:12-13 (thematic): A large crowd meets Jesus with branches and shouts of praise (Hosanna); thematically parallels the people's enthusiastic approach and greeting of Jesus.
Alternative generated candidates
- And when the whole crowd saw him, they were greatly astonished and ran up to greet him.
- Immediately, when all the people saw him, they were amazed and ran to meet him; and he asked the scribes, 'What are you disputing with them about?'
Mark.9.16 - Details
Original Text
Morphology
- και: CONJ
- επηρωτησεν: VERB,aor,act,ind,3,sg
- αυτους·Τι: PRON,acc,pl,m
- συζητειτε: VERB,pres,act,ind,2,pl
- προς: PREP
- αυτους: PRON,acc,pl,m
Parallels
- Mark 9:33-34 (verbal): Immediate Markan parallel later in the chapter where Jesus asks the disciples, 'What were you arguing about on the way?' — nearly identical question and context of an intra-disciple dispute.
- Luke 9:46 (thematic): Reports a dispute among the disciples about which of them would be greatest — same subject matter (argument among disciples about status) following similar travel/teaching contexts.
- Matthew 18:1 (thematic): The disciples ask Jesus 'Who is the greatest in the kingdom of heaven?' — thematically parallel as an explicit question about rank/ greatness among the disciples.
- Luke 22:24 (thematic): At the Last Supper a debate arises among the disciples about which of them should be considered greatest — a later repetition of the same issue of intra-disciple rivalry.
Alternative generated candidates
- And he asked them, 'What is this argument you are having with them?'
- One man from the crowd answered, 'Teacher, I brought to you my son, who is possessed by a mute spirit.'
Mark.9.17 - Details
Original Text
Morphology
- και: CONJ
- απεκριθη: VERB,aor,mid,ind,3,sg
- αυτω: PRON,dat,sg,m
- εις: PREP
- εκ: PREP
- του: ART,gen,sg,n
- οχλου·Διδασκαλε: NOUN,gen,sg,m;NOUN,voc,sg,m
- ηνεγκα: VERB,aor,act,ind,1,sg
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- μου: PRON,gen,sg,1
- προς: PREP
- σε: PRON,acc,sg,2
- εχοντα: VERB,pres,act,part,acc,pl,n
- πνευμα: NOUN,acc,sg,n
- αλαλον·: ADJ,acc,sg,n
Parallels
- Matthew 17:14-15 (quotation): Direct synoptic parallel: a man brings his son to Jesus who is possessed by a mute/dumb spirit; wording and narrative correspond closely to Mark 9:17–18.
- Luke 9:37-38 (quotation): Synoptic parallel account: a man from the crowd appeals to Jesus about his afflicted son; Luke records the same petition and situation (spirit causing seizures/being mute).
- Mark 9:25 (structural): Immediate narrative parallel within the same pericope: Jesus directly rebukes the unclean spirit and commands it to come out, continuing the healing begun when the father appealed in 9:17.
- Matthew 12:22 (verbal): Thematic/verbal parallel: describes a man possessed by a demon who was blind and mute (dumb); connects to the motif of demons causing muteness and Jesus’ healing/exorcism activity.
- Luke 11:14 (thematic): Thematic parallel: Luke describes Jesus casting out a demon that made a man mute, echoing the motif of a 'mute spirit' and Jesus’ authority over such spirits.
Alternative generated candidates
- And one from the crowd answered him, 'Teacher, I brought to you my son, who has a spirit that makes him mute.
- And wherever it seizes him it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. I brought him to your disciples to cast it out, and they could not.'
Mark.9.18 - Details
Original Text
Morphology
- και: CONJ
- οπου: ADV,rel
- εαν: CONJ
- αυτον: PRON,acc,sg,m
- καταλαβη: VERB,aor,act,subj,3,sg
- ρησσει: VERB,pres,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- και: CONJ
- αφριζει: VERB,pres,act,ind,3,sg
- και: CONJ
- τριζει: VERB,pres,act,ind,3,sg
- τους: ART,acc,pl,m
- οδοντας: NOUN,acc,pl,m
- και: CONJ
- ξηραινεται·και: VERB,pres,pass,ind,3,sg
- ειπα: VERB,aor,act,ind,1,sg
- τοις: ART,dat,pl,n
- μαθηταις: NOUN,dat,pl,m
- σου: PRON,gen,sg,2
- ινα: CONJ
- αυτο: PRON,acc,sg,neut
- εκβαλωσιν: VERB,aor,act,subj,3,pl
- και: CONJ
- ουκ: PART,neg
- ισχυσαν: VERB,aor,act,ind,3,pl
Parallels
- Matthew 17:16 (verbal): Same narrative detail: the father says he brought the boy to the disciples and they could not heal/cast the demon out — close verbal and situational parallel to Mark’s report.
- Luke 9:39 (verbal): Luke’s parallel recounts the spirit convulsing the boy, throwing him to the ground, foaming and gnashing his teeth — language and sequence closely mirror Mark 9:18.
- Mark 9:20 (structural): Immediate parallel within the same pericope describing the boy’s convulsions when brought to Jesus (the spirit seizes him, he falls and foams), continuing the same scene.
- Mark 1:26 (thematic): Earlier Markan account where an unclean spirit convulses a man and cries out before departing; thematically parallels the violent physical effects and the demon’s manifesting through convulsions.
Alternative generated candidates
- And wherever it seizes him it throws him down; he foams and grinds his teeth and becomes rigid. I asked your disciples to cast it out, and they could not.'
- Jesus answered him, 'O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to me.'
Mark.9.19 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- αυτοις: PRO,dat,pl,3
- λεγει·Ω: VERB,pres,act,ind,3,sg
- γενεα: NOUN,dat,sg,f
- απιστος: ADJ,voc,sg,f
- εως: CONJ
- ποτε: ADV
- προς: PREP
- υμας: PRON,acc,pl,2
- εσομαι: VERB,fut,mid,ind,1,sg
- εως: CONJ
- ποτε: ADV
- ανεξομαι: VERB,fut,mid,ind,1,pl
- υμων: PRON,gen,pl,2
- φερετε: VERB,pres,act,imp,2,pl
- αυτον: PRON,acc,sg,m
- προς: PREP
- με: PRON,acc,sg,1
Parallels
- Matthew 17:17 (verbal): Almost identical rebuke—Jesus calls the people an unbelieving (faithless) generation and asks how long he must be with them, matching Mark's wording and intent.
- Luke 9:41 (verbal): Close verbal parallel in Luke's account of the same exorcism scene: the same charge of a faithless generation and the command to bring the boy to Jesus.
- Matthew 12:39 (thematic): Uses the motif of condemning a 'generation' for unbelief and demand for signs ('an evil and adulterous generation seeks a sign'), thematically similar to Jesus' rebuke here.
- Mark 9:24 (structural): Immediate narrative follow-up in Mark's account—after Jesus' rebuke the father cries 'I believe; help my unbelief,' highlighting the episode's focus on faith versus unbelief.
Alternative generated candidates
- And he answered them, 'O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to me.'
- And they brought the boy to him. And when the spirit saw him, it immediately threw him into convulsions; he fell to the ground and rolled about, foaming.
Mark.9.20 - Details
Original Text
Morphology
- και: CONJ
- ηνεγκαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- προς: PREP
- αυτον: PRON,acc,sg,m
- και: CONJ
- ιδων: VERB,aor,act,part,nom,sg,m
- αυτον: PRON,acc,sg,m
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- ευθυς: ADV
- συνεσπαραξεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- και: CONJ
- πεσων: VERB,aor,act,part,nom,sg,m
- επι: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- εκυλιετο: VERB,impf,mid,ind,3,sg
- αφριζων: VERB,pres,act,ptc,nom,m,sg
Parallels
- Matthew 17:15-18 (verbal): The same healings narrative in Matthew; Matthew 17:15–18 describes the boy’s violent convulsions and Jesus’ rebuke of the unclean spirit, closely paralleling Mark’s wording and sequence.
- Luke 9:42 (verbal): Luke’s parallel account describes the demon throwing the boy down and convulsing him as Jesus approaches, using language closely corresponding to Mark 9:20’s depiction of convulsion and falling.
- Mark 1:26 (verbal): In an earlier exorcism Mark reports the unclean spirit convulsing the afflicted person (σπάραξεν/συνεσπάραξεν), a similar verbal motif linking demonic activity with violent bodily convulsions and cries.
- Mark 9:18 (structural): Immediate context within the same pericope: Mark 9:18 describes the father’s report of the boy’s symptoms (convulsions, foaming), which is repeated in v.20 when the spirit attacks—showing narrative development and repeated emphasis on the boy’s condition.
Alternative generated candidates
- And they brought the boy to him. And when the spirit saw him, it immediately convulsed the child, and he fell on the ground and rolled about, foaming.
- Jesus asked the father, 'How long has this been happening to him?' And he said, 'From childhood.'
Mark.9.21 - Details
Original Text
Morphology
- και: CONJ
- επηρωτησεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- αυτου·Ποσος: PRON,gen,sg,3 + ADJ,nom,sg,m
- χρονος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ως: ADV
- τουτο: PRON,nom,sg,n
- γεγονεν: VERB,perf,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν·Εκ: VERB,aor,act,ind,3,sg + PREP
- παιδιοθεν·: ADV
Parallels
- Matthew 17:15-18 (verbal): The same healing story in Matthew: the father reports the boy's condition as occurring 'from childhood' and Jesus heals him (verbal and narrative parallel).
- Luke 9:38-42 (structural): Luke's parallel account of the exorcism/healing preserves the same situation and father's report of the boy's long-standing affliction (structural narrative parallel).
- John 9:1-3 (thematic): John's account of the man born blind emphasizes a lifelong condition ('from birth')—thematically similar to Mark's note that the boy has been afflicted since childhood (shared motif of a long‑standing affliction).
- Mark 9:22 (verbal): Immediate literary parallel within the same pericope: the father's follow-up description ('and it often throws him into the fire and into the water') continues the report that the problem has been present 'from childhood,' completing the father's testimony about duration and severity.
Alternative generated candidates
- And Jesus asked his father, 'How long has this been to him?' And he said, 'From childhood.
- 'And it has often thrown him both into fire and into water to destroy him. But if you can do anything, have compassion on us and help us.'
Mark.9.22 - Details
Original Text
Morphology
- και: CONJ
- πολλακις: ADV
- και: CONJ
- εις: PREP
- πυρ: NOUN,acc,sg,n
- αυτον: PRON,acc,sg,m
- εβαλεν: VERB,aor,act,ind,3,sg
- και: CONJ
- εις: PREP
- υδατα: NOUN,acc,pl,n
- ινα: CONJ
- απολεση: VERB,aor,act,sub,3,sg
- αυτον·αλλ᾽ει: PRON,acc,sg,m+CONJ+COND
- τι: PRON,int,nom,sg,n
- δυνη: VERB,pres,mid,ind,2,sg
- βοηθησον: VERB,aor,act,imp,2,sg
- ημιν: PRON,dat,pl,1
- σπλαγχνισθεις: PART,aor,mp,nom,sg,m
- εφ᾽ημας: PREP+PRON,acc,pl
Parallels
- Matthew 17:15 (verbal): Nearly identical plea describing the boy thrown 'into fire and into water' and asking Jesus, 'if you can, have pity on us and help us.' (Synoptic parallel to Mark 9:22).
- Luke 9:38 (verbal): Luke's version of the episode: the father appeals for mercy, saying the boy often falls into fire and water to be destroyed — a close verbal parallel to Mark 9:22.
- Mark 9:23 (structural): Jesus' reply, 'If you can! All things are possible to him who believes,' directly responds to the father's conditional 'if you can' in 9:22; it frames the faith theme of the exchange.
- Mark 9:24 (structural): The father's immediate response, 'I believe; help my unbelief,' follows his plea in 9:22 and highlights the tension between faith and doubt in the healing request.
- Matthew 15:22 (thematic): The Canaanite woman's cry 'Have mercy on me, Lord, Son of David' is thematically similar — a desperate plea for Jesus' compassion and healing on behalf of another.
Alternative generated candidates
- 'And often it has thrown him both into fire and into water to destroy him; but if you can do anything, have compassion on us and help us.'
- Jesus said to him, 'If you can! — All things are possible for the one who believes.'
Mark.9.23 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Το: PRON,dat,sg,m
- Ει: PART
- δυνη: VERB,pres,mid,subj,3,sg
- παντα: ADJ,nom,pl,n
- δυνατα: ADJ,acc,pl,n
- τω: ART,dat,sg,m
- πιστευοντι: VERB,pres,act,ptc,dat,sg,m
Parallels
- Matthew 17:20 (verbal): Jesus links the efficacy of faith to the possibility of extraordinary results (mustard‑seed faith making mountains move), echoing Mark 9:23’s ‘all things are possible to the one who believes.’
- Mark 11:22-24 (verbal): Explicit teaching that faith (in God) makes requests effective—believing that one has received what is asked—parallels Mark 9:23’s emphasis on the power of belief to make things possible.
- Matthew 9:29 (verbal): Jesus heals ‘according to your faith,’ tying the outcome of miracles to the recipient’s faith, a close practical parallel to ‘all things are possible to the one who believes.’
- Luke 1:37 (thematic): ‘For nothing will be impossible with God’ expresses the same conviction about God’s power and the role of faith/trust as the basis for possibility in Mark 9:23.
- John 14:12 (thematic): Jesus promises that believers will do works like his (and greater), linking belief in him with the ability to accomplish extraordinary works—resonant with Mark 9:23’s link between belief and possibility.
Alternative generated candidates
- And Jesus said to him, 'If you can! All things are possible for the one who believes.'
- Immediately the father of the child cried out with tears, 'Lord, I believe; help my unbelief!'
Mark.9.24 - Details
Original Text
Morphology
- ευθυς: ADV
- κραξας: PART,aor,act,nom,sg,m
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- του: ART,gen,sg,n
- παιδιου: NOUN,gen,sg,n
- ελεγεν·Πιστευω·βοηθει: VERB,impf,act,ind,3,sg; VERB,pres,act,ind,1,sg; VERB,pres,act,impv,2,sg
- μου: PRON,gen,sg,1
- τη: ART,dat,sg,f
- απιστια: NOUN,dat,sg,f
Parallels
- Matthew 17:20 (structural): Parallel account of the same exorcism and Jesus' teaching on the power of even small faith—same narrative context as Mark 9 and addresses disciples' lack of faith.
- Luke 9:41 (structural): Luke's version of the healing includes the same rebuke to the faithless generation and aligns with the father's plea and the disciples' inability to cast out the demon.
- Matthew 14:31 (thematic): Peter's cry for help while sinking and Jesus' immediate rebuke ('O you of little faith, why did you doubt?') mirrors the dynamic of urgent plea and strained faith in Mark 9:24.
- Luke 17:5 (thematic): The disciples' request 'Increase our faith' is a direct parallel in theme—both passages voice a plea for help with inadequate faith.
- James 1:6 (thematic): James' injunction to ask in faith without doubting highlights the New Testament concern with doubt versus faith and illuminates the paradoxical plea 'I believe; help my unbelief.'
Alternative generated candidates
- Immediately the father of the child cried out and said, 'I believe; help my unbelief!'
- When Jesus saw that a crowd was running together, he rebuked the unclean spirit, saying to it, 'You mute and deaf spirit, I command you: come out of him, and never enter him again.'
Mark.9.25 - Details
Original Text
Morphology
- ιδων: VERB,aor,act,part,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- οτι: CONJ
- επισυντρεχει: VERB,pres,act,ind,3,sg
- οχλος: NOUN,nom,sg,m
- επετιμησεν: VERB,aor,act,ind,3,sg
- τω: ART,dat,sg,m
- πνευματι: NOUN,dat,sg,n
- τω: ART,dat,sg,m
- ακαθαρτω: ADJ,dat,sg,n
- λεγων: VERB,pres,act,part,nom,m,sg
- αυτω·Το: PRON,dat,3,sg+ART,nom,sg,n
- αλαλον: ADJ,nom,sg,n
- και: CONJ
- κωφον: ADJ,acc,sg,m
- πνευμα: NOUN,acc,sg,n
- εγω: PRON,nom,sg,1
- επιτασσω: VERB,pres,act,ind,1,sg
- σοι: PRON,dat,sg,2
- εξελθε: VERB,aor,act,imp,2,sg
- εξ: PREP
- αυτου: PRON,gen,sg,m
- και: CONJ
- μηκετι: ADV
- εισελθης: VERB,aor,act,subj,2,sg
- εις: PREP
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 17:18 (verbal): Direct synoptic parallel to Mark 9:25—Jesus rebukes the demon and it comes out of the boy; similar command and outcome.
- Luke 9:42 (verbal): Synoptic parallel: Luke records Jesus rebuking the unclean spirit and healing the boy, using comparable language and sequence.
- Mark 1:25-26 (verbal): Earlier Markan exorcism in the Capernaum synagogue—Jesus uses the same imperatival command formula ('Be silent/come out') demonstrating consistent authority over unclean spirits.
- Acts 16:18 (verbal): Paul commands an evil spirit to come out 'in the name of Jesus Christ'—a parallel in the verbal formula of authoritative command over spirits and the expected immediate departure.
- Matthew 12:43-45 (thematic): Teachings about an unclean spirit returning to its former 'house' resonate with Jesus' additional command here ('and never enter him again'), highlighting concern about demons' return and permanence of deliverance.
Alternative generated candidates
- When Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, 'You mute and deaf spirit, I command you, come out of him and never enter him again.'
- The spirit shrieked, convulsed him strongly, and came out; and he appeared like a corpse, so that many said, 'He is dead.'
Mark.9.26 - Details
Original Text
Morphology
- και: CONJ
- κραξας: PART,aor,act,nom,sg,m
- και: CONJ
- πολλα: ADJ,acc,pl,n
- σπαραξας: VERB,aor,act,part,nom,m,sg
- εξηλθεν·και: VERB,aor,act,ind,3,sg
- εγενετο: VERB,aor,mid,ind,3,sg
- ωσει: ADV
- νεκρος: ADJ,nom,sg,m
- ωστε: CONJ
- τους: ART,acc,pl,m
- πολλους: ADJ,acc,pl,m
- λεγειν: VERB,pres,act,inf
- οτι: CONJ
- απεθανεν: VERB,aor,act,ind,3,sg
Parallels
- Matthew 17:18 (verbal): Matthew's account of the same exorcism: the demon is driven out after a cry and convulsion and the boy is described as appearing dead.
- Luke 9:42 (verbal): Luke's parallel to Mark 9:26: the spirit is cast out, the child is restored, and people had said he was dead—very similar wording and sequence.
- Mark 9:20-25 (structural): Immediate context in Mark: describes the violent convulsions, foaming, and the father's plea that precede v.26, showing the same episode's build-up and verbs.
- Luke 8:28-29 (Gerasa/Gadarene demoniac) (thematic): Another violent possession account where the presence of Jesus elicits a dramatic physical reaction and the demons recognize/cry out, thematically akin to the convulsions and demonic exclamation in Mark 9.
Alternative generated candidates
- And after crying out and convulsing him terribly, it came out; and the boy became like one dead, so that many said, 'He is dead.'
- But Jesus took him by the hand and raised him up, and he arose.
Mark.9.27 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- κρατησας: PART,aor,act,nom,m,sg
- της: ART,gen,sg,f
- χειρος: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- ηγειρεν: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- και: CONJ
- ανεστη: VERB,aor,act,ind,3,sg
Parallels
- Mark 5:41 (verbal): Jesus takes the child by the hand and says 'Talitha cum,' and she immediately rises—nearly identical gesture and immediate raising/resurrection language.
- Matthew 9:25 (verbal): Matthew's parallel to Mark 5:41: Jesus takes the girl by the hand and she rises, using similar wording and motif of taking by the hand to restore life.
- Mark 1:31 (verbal): Jesus 'took her by the hand and lifted her up' (Peter's mother-in-law), same verb and physical gesture of taking by the hand to effect healing.
- Acts 3:7 (thematic): Peter 'took him by the right hand and lifted him up,' immediately enabling him to stand—an apostolic echo of the hand-taking gesture effecting healing and standing.
Alternative generated candidates
- But Jesus took him by the hand and raised him up, and he stood up.
- And when he had entered the house, his disciples asked him privately, 'Why could we not cast it out?'
Mark.9.28 - Details
Original Text
Morphology
- και: CONJ
- εισελθοντος: PART,aor,act,gen,sg,m
- αυτου: PRON,gen,sg,m
- εις: PREP
- οικον: NOUN,acc,sg,m
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
- κατ᾽ιδιαν: ADV
- επηρωτων: VERB,impf,act,ind,3,pl
- αυτον·Οτι: PRON,acc,sg,m
- ημεις: PRON,nom,pl,1
- ουκ: PART,neg
- ηδυνηθημεν: VERB,aor,pass,ind,1,pl
- εκβαλειν: VERB,pres,act,inf
- αυτο: PRON,acc,sg,neut
Parallels
- Matthew 17:19 (verbal): Direct Gospel parallel: the disciples privately ask Jesus why they could not cast out the demon, mirroring Mark’s wording and setting.
- Matthew 17:20 (thematic): Jesus’ immediate answer to the disciples’ question in the parallel Matthew account—faith (and in some manuscripts prayer/fasting) as the reason for success or failure in exorcism.
- Luke 9:40-42 (thematic): Parallel pericope of the failed exorcism: the crowd/father recounts that the disciples could not cast out the spirit, and Jesus then intervenes and heals the boy.
- Mark 6:7-13 (thematic): Contrastive parallel: earlier in Mark the Twelve are sent out and successfully cast out demons, highlighting the anomalous failure in Mark 9 and prompting explanation.
Alternative generated candidates
- And when he had entered into the house, his disciples asked him privately, 'Why could we not cast it out?'
- He said to them, 'This kind can come out by nothing but prayer and fasting.'
Mark.9.29 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Τουτο: PRON,dat,pl,m
- το: ART,acc,sg,n
- γενος: NOUN,nom,sg,n
- εν: PREP
- ουδενι: PRON,dat,sg,n
- δυναται: VERB,pres,mid,ind,3,sg
- εξελθειν: VERB,aor,act,inf
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- εν: PREP
- προσευχη: NOUN,dat,sg,f
Parallels
- Matthew 17:21 (verbal): In the Traditional Text this verse reads, “This kind does not go out except by prayer and fasting,” directly paralleling Mark’s claim that such a demon is expelled only by prayer (some manuscripts include fasting; modern critical texts often omit v.21).
- Matthew 17:14-21 (structural): Parallel narrative of the healing of the demon-possessed boy: disciples unable to cast out the spirit and Jesus’ intervention; the concluding remark (vv.20–21) corresponds to Mark’s explanation that deliverance requires faith/prayer.
- Luke 9:37-43 (structural): Luke’s version of the same episode (the boy’s healing) emphasizes the father’s cry “I believe; help my unbelief” and the disciples’ lack of power, highlighting faith/prayer as decisive factors in deliverance, corresponding thematically with Mark 9:29.
- James 5:16 (thematic): Affirms the efficacy of prayer in confronting illness and spiritual brokenness: “The prayer of a righteous person has great power,” echoing Mark’s point that prayer is the means for overcoming difficult spiritual afflictions.
- Ephesians 6:18 (thematic): In the context of spiritual warfare Paul urges constant prayer and alertness; thematically aligns with Mark 9:29’s link between prayer and successful engagement with demonic/spiritual forces.
Alternative generated candidates
- And he said to them, 'This kind cannot come out by anything but prayer.'
- And they went out from there and passed through Galilee; he did not want anyone to know it.
Mark.9.30 - Details
Original Text
Morphology
- Κακειθεν: ADV
- εξελθοντες: VERB,aor,act,part,nom,pl,m
- παρεπορευοντο: VERB,impf,mid,ind,3,pl
- δια: PREP
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- και: CONJ
- ουκ: PART,neg
- ηθελεν: VERB,impf,act,ind,3,sg
- ινα: CONJ
- τις: PRON,nom,sg,?
- γνοι·: VERB,aor,act,subj,3,sg
Parallels
- Matthew 17:22-23 (structural): Parallel pericope after the Transfiguration: Jesus predicts his death in Galilee and the disciples keep the matter to themselves/are instructed not to spread it.
- Luke 9:44-45 (allusion): Luke's version of the same episode notes that the saying about his forthcoming suffering was hidden from the disciples and they did not understand, echoing Mark's motif of secrecy and lack of comprehension.
- Mark 8:30 (verbal): Earlier in Mark Jesus similarly charged the disciples to tell no one about him after Peter's confession — a near-verbatim motif of enforced silence about Jesus' identity.
- Matthew 16:20 (verbal): Matthew's parallel to Mark 8:30 records Jesus' explicit charge to the disciples not to tell anyone that he was the Christ, reflecting the Gospel-wide 'Messianic secret' theme present in Mark 9:30.
Alternative generated candidates
- And they departed from there and passed through Galilee, and he would not have anyone know it.
- He taught his disciples and said to them, 'The Son of Man is being delivered into the hands of men, and they will kill him; and after he is killed, he will rise on the third day.'
Mark.9.31 - Details
Original Text
Morphology
- εδιδασκεν: VERB,impf,act,ind,3,sg
- γαρ: PART
- τους: ART,acc,pl,m
- μαθητας: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- ελεγεν: VERB,impf,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- οτι: CONJ
- Ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- παραδιδοται: VERB,pres,pass,ind,3,sg
- εις: PREP
- χειρας: NOUN,acc,pl,f
- ανθρωπων: NOUN,gen,pl,m
- και: CONJ
- αποκτενουσιν: VERB,fut,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- και: CONJ
- αποκτανθεις: PART,aor,pass,nom,sg,m
- μετα: PREP
- τρεις: NUM,acc,pl,f
- ημερας: NOUN,acc,pl,f
- αναστησεται: VERB,fut,mid,ind,3,sg
Parallels
- Mark 8:31 (verbal): Earliest parallel in Mark: Jesus predicts the Son of Man must suffer, be killed, and after three days rise — nearly identical wording and function.
- Matthew 16:21 (verbal): Synoptic parallel: Matthew records the same passion prediction (death and resurrection after three days) immediately after Peter's confession.
- Luke 9:22 (verbal): Luke’s version of the prediction: the Son of Man must suffer, be rejected, be killed, and on the third day be raised — verbal and thematic parallel.
- Matthew 12:40 (allusion): Jesus' Jonah-typology (three days in the fish) is used elsewhere to explain his three days in the tomb and vindication by resurrection — echoes the 'after three days' element.
- Psalm 16:10 (cf. Acts 2:27,31) (quotation): The Old Testament promise ('you will not let your Holy One see decay') is quoted by Peter in Acts to interpret and validate Jesus’ resurrection — theological cross-reference to the prediction of rising.
Alternative generated candidates
- For he was teaching his disciples and saying to them, 'The Son of Man is being handed over into the hands of men, and they will kill him; and when he is killed, after three days he will rise.'
- But they did not understand the saying, and were afraid to ask him.
Mark.9.32 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- ηγνοουν: VERB,impf,act,ind,3,pl
- το: ART,acc,sg,n
- ρημα: NOUN,acc,sg,n
- και: CONJ
- εφοβουντο: VERB,impf,mid,ind,3,pl
- αυτον: PRON,acc,sg,m
- επερωτησαι: VERB,aor,act,inf
Parallels
- Luke 9:45 (verbal): Near-verbatim parallel: Luke also records that the disciples did not understand Jesus’ saying about his death and were afraid to ask him about it.
- Matthew 17:22-23 (thematic): Matthew records the same prediction of Jesus’ death and resurrection and the disciples’ distressed reaction—parallel theological context though wording differs.
- Mark 10:32-34 (thematic): Another Markan passion prediction (on the road to Jerusalem) where Jesus again foretells his suffering and death; shows the recurring motif of disciples’ lack of understanding.
- Luke 18:34 (verbal): Luke similarly notes that the disciples ‘understood none of these things’ (the passion sayings), echoing the theme of incomprehension surrounding Jesus’ predictions.
Alternative generated candidates
- But they did not understand the saying, and they were afraid to ask him.
- And they kept this saying to themselves, for they understood not the matter, and were silent.
And when they came to the other disciples, they saw a great crowd about them and scribes arguing with them. And immediately, when all the crowd saw him, they were much amazed and ran up to him and greeted him. And he asked the scribes, 'What are you arguing with them about?' And one from the crowd answered, 'Teacher, I brought to you my son who has a mute spirit. And wherever it seizes him it throws him down; he foams, and grinds his teeth, and becomes stiff. I told your disciples to cast it out, and they were not able.' And Jesus answered him, 'O unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.' And they brought the boy to him. When the spirit saw him, immediately it convulsed the boy; and he fell on the ground and rolled about, foaming. And Jesus asked his father, 'How long has this been to him?' And he said, 'From childhood.
It has often cast him both into the fire and into the water to destroy him. But if you can do anything, have compassion on us and help us.'
Jesus said to him, 'If you can! All things are possible to the one who believes.'
'Immediately the father of the child cried out and said, "I believe; help my unbelief!"' And when Jesus saw that a crowd quickly gathered, he rebuked the unclean spirit, saying to it, 'You mute and deaf spirit, I command you, come out of him and never enter him again.' And after crying out and convulsing him greatly, it came out; and the boy became as one dead, so that many said, 'He is dead.' But Jesus took him by the hand and lifted him up, and he arose. And when he had entered into the house, his disciples asked him privately, 'Why could we not cast it out?' And he said to them, 'This kind can come out by nothing but prayer.' And they went out from there and passed through Galilee; and he would not have anyone know it.
For he was teaching his disciples and saying to them, 'The Son of Man is being delivered up into the hands of men, and they will kill him; and when he is killed, after three days he will rise again.' But they did not understand the saying, and were afraid to ask him.