Greek NT with variants

1καιG2532{CONJ} ελεγενG3004{V-IAI-3S} αυτοιςG846{P-DPM} αμηνG281{HEB} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} οτιG3754{CONJ} εισινG1526{V-PXI-3P} τινεςG5100{X-NPM} τσβτωνG3588{T-GPM} ωδεG5602{ADV} ατωνG3588{T-GPM} εστηκοτωνG2476{V-RAP-GPM} οιτινεςG3748{R-NPM} ουG3756{PRT-N} μηG3361{PRT-N} γευσωνταιG1089{V-ADS-3P} θανατουG2288{N-GSM} εωςG2193{CONJ} ανG302{PRT} ιδωσινG1492{V-2AAS-3P} τηνG3588{T-ASF} βασιλειανG932{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} εληλυθυιανG2064{V-2RAP-ASF} ενG1722{PREP} δυναμειG1411{N-DSF} 2καιG2532{CONJ} αμεταG3326{PREP} τσβμεθG3326{PREP} ημεραςG2250{N-APF} εξG1803{A-NUI} παραλαμβανειG3880{V-PAI-3S} οG3588{T-NSM} ιησουςG2424{N-NSM} τονG3588{T-ASM} πετρονG4074{N-ASM} καιG2532{CONJ} τονG3588{T-ASM} ιακωβονG2385{N-ASM} καιG2532{CONJ} β[τον]G3588{T-ASM} ατστονG3588{T-ASM} ιωαννηνG2491{N-ASM} καιG2532{CONJ} αναφερειG399{V-PAI-3S} αυτουςG846{P-APM} ειςG1519{PREP} οροςG3735{N-ASN} υψηλονG5308{A-ASN} κατG2596{PREP} ιδιανG2398{A-ASF} μονουςG3441{A-APM} καιG2532{CONJ} μετεμορφωθηG3339{V-API-3S} εμπροσθενG1715{PREP} αυτωνG846{P-GPM} 3καιG2532{CONJ} ταG3588{T-NPN} ιματιαG2440{N-NPN} αυτουG846{P-GSM} βεγενοντοG1096{V-2ADI-3P} ατσεγενετοG1096{V-2ADI-3S} στιλβονταG4744{V-PAP-NPN} λευκαG3022{A-NPN} λιανG3029{ADV} τσβωςG5613{ADV} τσβχιωνG5510{N-NSF} οιαG3634{R-NPN} γναφευςG1102{N-NSM} επιG1909{PREP} τηςG3588{T-GSF} γηςG1093{N-GSF} ουG3756{PRT-N} δυναταιG1410{V-PNI-3S} αουτωςG3779{ADV} λευκαναιG3021{V-AAN} 4καιG2532{CONJ} ωφθηG3700{V-API-3S} αυτοιςG846{P-DPM} ηλιαςG2243{N-NSM} συνG4862{PREP} αμωυσειG3475{N-DSM} τσβμωσειG3475{N-DSM} καιG2532{CONJ} ησανG2258{V-IXI-3P} συλλαλουντεςG4814{V-PAP-NPM} τωG3588{T-DSM} ιησουG2424{N-DSM} 5καιG2532{CONJ} αποκριθειςG611{V-AOP-NSM} οG3588{T-NSM} πετροςG4074{N-NSM} λεγειG3004{V-PAI-3S} τωG3588{T-DSM} ιησουG2424{N-DSM} ραββιG4461{HEB} καλονG2570{A-NSN} εστινG2076{V-PXI-3S} ημαςG2248{P-1AP} ωδεG5602{ADV} ειναιG1511{V-PXN} καιG2532{CONJ} ποιησωμενG4160{V-AAS-1P} τσβσκηναςG4633{N-APF} τρειςG5140{A-APF} ασκηναςG4633{N-APF} σοιG4671{P-2DS} μιανG1520{A-ASF} καιG2532{CONJ} αμωυσειG3475{N-DSM} τσβμωσειG3475{N-DSM} μιανG1520{A-ASF} καιG2532{CONJ} ηλιαG2243{N-DSM} μιανG1520{A-ASF} 6ουG3756{PRT-N} γαρG1063{CONJ} ηδειG1492{V-LAI-3S} τιG5101{I-ASN} ααποκριθηG611{V-AOS-3S} βλαλησειG2980{V-FAI-3S} τσλαλησηG2980{V-AAS-3S} τσβησανG2258{V-IXI-3P} τσβγαρG1063{CONJ} εκφοβοιG1630{A-NPM} αγαρG1063{CONJ} αεγενοντοG1096{V-2ADI-3P} 7καιG2532{CONJ} εγενετοG1096{V-2ADI-3S} νεφεληG3507{N-NSF} επισκιαζουσαG1982{V-PAP-NSF} αυτοιςG846{P-DPM} καιG2532{CONJ} αεγενετοG1096{V-2ADI-3S} τσβηλθενG2064{V-2AAI-3S} φωνηG5456{N-NSF} εκG1537{PREP} τηςG3588{T-GSF} νεφεληςG3507{N-GSF} τσλεγουσαG3004{V-PAP-NSF} ουτοςG3778{D-NSM} εστινG2076{V-PXI-3S} οG3588{T-NSM} υιοςG5207{N-NSM} μουG3450{P-1GS} οG3588{T-NSM} αγαπητοςG27{A-NSM} τσβαυτουG846{P-GSM} ακουετεG191{V-PAM-2P} ααυτουG846{P-GSM} 8καιG2532{CONJ} εξαπιναG1819{ADV} περιβλεψαμενοιG4017{V-AMP-NPM} ουκετιG3765{ADV} ουδεναG3762{A-ASM} ειδονG1492{V-2AAI-3P} αλλαG235{CONJ} τονG3588{T-ASM} ιησουνG2424{N-ASM} μονονG3441{A-ASM} μεθG3326{PREP} εαυτωνG1438{F-3GPM} 9ακαιG2532{CONJ} καταβαινοντωνG2597{V-PAP-GPM} τσβδεG1161{CONJ} αυτωνG846{P-GPM} αεκG1537{PREP} τσβαποG575{PREP} τουG3588{T-GSN} ορουςG3735{N-GSN} διεστειλατοG1291{V-AMI-3S} αυτοιςG846{P-DPM} ιναG2443{CONJ} μηδενιG3367{A-DSM} τσβδιηγησωνταιG1334{V-ADS-3P} αG3739{R-APN} ειδονG1492{V-2AAI-3P} αδιηγησωνταιG1334{V-ADS-3P} ειG1487{COND} μηG3361{PRT-N} οτανG3752{CONJ} οG3588{T-NSM} υιοςG5207{N-NSM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} εκG1537{PREP} νεκρωνG3498{A-GPM} αναστηG450{V-2AAS-3S} 10καιG2532{CONJ} τονG3588{T-ASM} λογονG3056{N-ASM} εκρατησανG2902{V-AAI-3P} προςG4314{PREP} εαυτουςG1438{F-3APM} συζητουντεςG4802{V-PAP-NPM} τιG5101{I-NSN} εστινG2076{V-PXI-3S} τοG3588{T-NSN} εκG1537{PREP} νεκρωνG3498{A-GPM} αναστηναιG450{V-2AAN} 11καιG2532{CONJ} επηρωτωνG1905{V-IAI-3P} αυτονG846{P-ASM} λεγοντεςG3004{V-PAP-NPM} οτιG3754{CONJ} λεγουσινG3004{V-PAI-3P} οιG3588{T-NPM} γραμματειςG1122{N-NPM} οτιG3754{CONJ} ηλιανG2243{N-ASM} δειG1163{V-PQI-3S} ελθεινG2064{V-2AAN} πρωτονG4412{ADV} 12οG3588{T-NSM} δεG1161{CONJ} αεφηG5346{V-IXI-3S} τσβαποκριθειςG611{V-AOP-NSM} τσβειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} ηλιαςG2243{N-NSM} μενG3303{PRT} ελθωνG2064{V-2AAP-NSM} πρωτονG4412{ADV} ααποκαθιστανειG600{V-PAI-3S} τσβαποκαθισταG600{V-PAI-3S} πανταG3956{A-APN} καιG2532{CONJ} πωςG4459{ADV-I} γεγραπταιG1125{V-RPI-3S} επιG1909{PREP} τονG3588{T-ASM} υιονG5207{N-ASM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} ιναG2443{CONJ} πολλαG4183{A-APN} παθηG3958{V-2AAS-3S} καιG2532{CONJ} αεξουδενηθηG1847{V-APS-3S} τσβεξουδενωθηG1847{V-APS-3S} 13αλλαG235{CONJ} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} οτιG3754{CONJ} καιG2532{CONJ} ηλιαςG2243{N-NSM} εληλυθενG2064{V-2RAI-3S} καιG2532{CONJ} εποιησανG4160{V-AAI-3P} αυτωG846{P-DSM} οσαG3745{K-APN} αηθελονG2309{V-IAI-3P} τσβηθελησανG2309{V-AAI-3P} καθωςG2531{ADV} γεγραπταιG1125{V-RPI-3S} επG1909{PREP} αυτονG846{P-ASM} 14καιG2532{CONJ} αελθοντεςG2064{V-2AAP-NPM} τσβελθωνG2064{V-2AAP-NSM} προςG4314{PREP} τουςG3588{T-APM} μαθηταςG3101{N-APM} αειδονG3708{V-2AAI-3P} τσβειδενG1492{V-2AAI-3S} οχλονG3793{N-ASM} πολυνG4183{A-ASM} περιG4012{PREP} αυτουςG846{P-APM} καιG2532{CONJ} γραμματειςG1122{N-APM} συζητουνταςG4802{V-PAP-APM} απροςG4314{PREP} ααυτουςG846{P-APM} τσβαυτοιςG846{P-DPM} 15καιG2532{CONJ} αευθυςG2117{ADV} τσβευθεωςG2112{ADV} παςG3956{A-NSM} οG3588{T-NSM} οχλοςG3793{N-NSM} αιδοντεςG3708{V-2AAP-NPM} τσβιδωνG1492{V-2AAP-NSM} αυτονG846{P-ASM} αεξεθαμβηθησανG1568{V-API-3P} τσβεξεθαμβηθηG1568{V-API-3S} καιG2532{CONJ} προστρεχοντεςG4370{V-PAP-NPM} ησπαζοντοG782{V-INI-3P} αυτονG846{P-ASM} 16καιG2532{CONJ} επηρωτησενG1905{V-AAI-3S} ααυτουςG846{P-APM} τσβτουςG3588{T-APM} τσβγραμματειςG1122{N-APM} τιG5101{I-ASN} συζητειτεG4802{V-PAI-2P} προςG4314{PREP} αυτουςG846{P-APM} 17καιG2532{CONJ} ααπεκριθηG611{V-ADI-3S} ααυτωG846{P-DSM} τσβαποκριθειςG611{V-AOP-NSM} ειςG1520{A-NSM} εκG1537{PREP} τουG3588{T-GSM} οχλουG3793{N-GSM} τσβειπενG2036{V-2AAI-3S} διδασκαλεG1320{N-VSM} ηνεγκαG5342{V-AAI-1S} τονG3588{T-ASM} υιονG5207{N-ASM} μουG3450{P-1GS} προςG4314{PREP} σεG4571{P-2AS} εχονταG2192{V-PAP-ASM} πνευμαG4151{N-ASN} αλαλονG216{A-ASN} 18καιG2532{CONJ} οπουG3699{ADV} αεανG1437{COND} τσβανG302{PRT} αυτονG846{P-ASM} καταλαβηG2638{V-2AAS-3S} ρησσειG4486{V-PAI-3S} αυτονG846{P-ASM} καιG2532{CONJ} αφριζειG875{V-PAI-3S} καιG2532{CONJ} τριζειG5149{V-PAI-3S} τουςG3588{T-APM} οδονταςG3599{N-APM} τσβαυτουG846{P-GSM} καιG2532{CONJ} ξηραινεταιG3583{V-PPI-3S} καιG2532{CONJ} αειπαG3004{V-AAI-1S} τσβειπονG2036{V-2AAI-1S} τοιςG3588{T-DPM} μαθηταιςG3101{N-DPM} σουG4675{P-2GS} ιναG2443{CONJ} αυτοG846{P-ASN} εκβαλωσινG1544{V-2AAS-3P} καιG2532{CONJ} ουκG3756{PRT-N} ισχυσανG2480{V-AAI-3P} 19οG3588{T-NSM} δεG1161{CONJ} αποκριθειςG611{V-AOP-NSM} ααυτοιςG846{P-DPM} τσβαυτωG846{P-DSM} λεγειG3004{V-PAI-3S} ωG5599{INJ} γενεαG1074{N-VSF} απιστοςG571{A-VSF} εωςG2193{CONJ} ποτεG4219{PRT-I} προςG4314{PREP} υμαςG5209{P-2AP} εσομαιG2071{V-FXI-1S} εωςG2193{CONJ} ποτεG4219{PRT-I} ανεξομαιG430{V-FDI-1S} υμωνG5216{P-2GP} φερετεG5342{V-PAM-2P} αυτονG846{P-ASM} προςG4314{PREP} μεG3165{P-1AS} 20καιG2532{CONJ} ηνεγκανG5342{V-AAI-3P} αυτονG846{P-ASM} προςG4314{PREP} αυτονG846{P-ASM} καιG2532{CONJ} ιδωνG1492{V-2AAP-NSM} αυτονG846{P-ASM} τσβευθεωςG2112{ADV} τοG3588{T-NSN} πνευμαG4151{N-NSN} αευθυςG2117{ADV} ασυνεσπαραξενG4952{V-AAI-3S} τσβεσπαραξενG4682{V-AAI-3S} αυτονG846{P-ASM} καιG2532{CONJ} πεσωνG4098{V-2AAP-NSM} επιG1909{PREP} τηςG3588{T-GSF} γηςG1093{N-GSF} εκυλιετοG2947{V-IEI-3S} αφριζωνG875{V-PAP-NSM} 21καιG2532{CONJ} επηρωτησενG1905{V-AAI-3S} τονG3588{T-ASM} πατεραG3962{N-ASM} αυτουG846{P-GSM} ποσοςG4214{Q-NSM} χρονοςG5550{N-NSM} εστινG2076{V-PXI-3S} ωςG5613{ADV} τουτοG5124{D-NSN} γεγονενG1096{V-2RAI-3S} αυτωG846{P-DSM} οG3588{T-NSM} δεG1161{CONJ} ειπενG2036{V-2AAI-3S} αεκG1537{PREP} παιδιοθενG3812{ADV} 22καιG2532{CONJ} πολλακιςG4178{ADV} τσβαυτονG846{P-ASM} καιG2532{CONJ} ειςG1519{PREP} βτοG3588{T-ASN} πυρG4442{N-ASN} ααυτονG846{P-ASM} εβαλενG906{V-2AAI-3S} καιG2532{CONJ} ειςG1519{PREP} υδαταG5204{N-APN} ιναG2443{CONJ} απολεσηG622{V-AAS-3S} αυτονG846{P-ASM} αλλG235{CONJ} ειG1487{COND} τιG5100{X-ASN} αδυνηG1410{V-PNI-2S-C} τσβδυνασαιG1410{V-PNI-2S} βοηθησονG997{V-AAM-2S} ημινG2254{P-1DP} σπλαγχνισθειςG4697{V-AOP-NSM} εφG1909{PREP} ημαςG2248{P-1AP} 23οG3588{T-NSM} δεG1161{CONJ} ιησουςG2424{N-NSM} ειπενG2036{V-2AAI-3S} αυτωG846{P-DSM} τοG3588{T-NSN} ειG1487{COND} αδυνηG1410{V-PNI-2S-C} τσβδυνασαιG1410{V-PNI-2S} τσβπιστευσαιG4100{V-AAN} πανταG3956{A-NPN} δυναταG1415{A-NPN} τωG3588{T-DSM} πιστευοντιG4100{V-PAP-DSM} 24αευθυςG2117{ADV} τσβκαιG2532{CONJ} τσβευθεωςG2112{ADV} κραξαςG2896{V-AAP-NSM} οG3588{T-NSM} πατηρG3962{N-NSM} τουG3588{T-GSN} παιδιουG3813{N-GSN} τσβμεταG3326{PREP} τσβδακρυωνG1144{N-GPN} ελεγενG3004{V-IAI-3S} πιστευωG4100{V-PAI-1S} τσβκυριεG2962{N-VSM} βοηθειG997{V-PAM-2S} μουG3450{P-1GS} τηG3588{T-DSF} απιστιαG570{N-DSF} 25ιδωνG1492{V-2AAP-NSM} δεG1161{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} οτιG3754{CONJ} επισυντρεχειG1998{V-PAI-3S} οχλοςG3793{N-NSM} επετιμησενG2008{V-AAI-3S} τωG3588{T-DSN} πνευματιG4151{N-DSN} τωG3588{T-DSN} ακαθαρτωG169{A-DSN} λεγωνG3004{V-PAP-NSM} αυτωG846{P-DSN} τοG3588{T-NSN} τσβπνευμαG4151{N-NSN} τσβτοG3588{T-NSN} αλαλονG216{A-NSN} καιG2532{CONJ} κωφονG2974{A-NSN} απνευμαG4151{N-NSN} εγωG1473{P-1NS} τσβσοιG4671{P-2DS} επιτασσωG2004{V-PAI-1S} ασοιG4671{P-2DS} εξελθεG1831{V-2AAM-2S} εξG1537{PREP} αυτουG846{P-GSM} καιG2532{CONJ} μηκετιG3371{ADV} εισελθηςG1525{V-2AAS-2S} ειςG1519{PREP} αυτονG846{P-ASM} 26καιG2532{CONJ} ακραξαςG2896{V-AAP-NSM} τσβκραξανG2896{V-AAP-NSN} καιG2532{CONJ} πολλαG4183{A-NPN} ασπαραξαςG4682{V-AAP-NSM} τσβσπαραξανG4682{V-AAP-NSN} τσβαυτονG846{P-ASM} εξηλθενG1831{V-2AAI-3S} καιG2532{CONJ} εγενετοG1096{V-2ADI-3S} ωσειG5616{ADV} νεκροςG3498{A-NSM} ωστεG5620{CONJ} ατουςG3588{T-APM} πολλουςG4183{A-APM} λεγεινG3004{V-PAN} οτιG3754{CONJ} απεθανενG599{V-2AAI-3S} 27οG3588{T-NSM} δεG1161{CONJ} ιησουςG2424{N-NSM} κρατησαςG2902{V-AAP-NSM} τσβαυτονG846{P-ASM} τηςG3588{T-GSF} χειροςG5495{N-GSF} ααυτουG846{P-GSM} ηγειρενG1453{V-AAI-3S} αυτονG846{P-ASM} καιG2532{CONJ} ανεστηG450{V-2AAI-3S} 28καιG2532{CONJ} αεισελθοντοςG1525{V-2AAP-GSM} τσβεισελθονταG1525{V-2AAP-ASM} ααυτουG846{P-GSM} τσβαυτονG846{P-ASM} ειςG1519{PREP} οικονG3624{N-ASM} οιG3588{T-NPM} μαθηταιG3101{N-NPM} αυτουG846{P-GSM} τσβεπηρωτωνG1905{V-IAI-3P} τσβαυτονG846{P-ASM} κατG2596{PREP} ιδιανG2398{A-ASF} αεπηρωτωνG1905{V-IAI-3P} ααυτονG846{P-ASM} οτιG3754{CONJ} ημειςG2249{P-1NP} ουκG3756{PRT-N} ηδυνηθημενG1410{V-AOI-1P-ATT} εκβαλεινG1544{V-2AAN} αυτοG846{P-ASN} 29καιG2532{CONJ} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} τουτοG5124{D-NSN} τοG3588{T-NSN} γενοςG1085{N-NSN} ενG1722{PREP} ουδενιG3762{A-DSN} δυναταιG1410{V-PNI-3S} εξελθεινG1831{V-2AAN} ειG1487{COND} μηG3361{PRT-N} ενG1722{PREP} προσευχηG4335{N-DSF} τσβκαιG2532{CONJ} τσβνηστειαG3521{N-DSF} 30ακακειθενG2547{ADV-C} τσβκαιG2532{CONJ} τσβεκειθενG1564{ADV} εξελθοντεςG1831{V-2AAP-NPM} παρεπορευοντοG3899{V-INI-3P} διαG1223{PREP} τηςG3588{T-GSF} γαλιλαιαςG1056{N-GSF} καιG2532{CONJ} ουκG3756{PRT-N} ηθελενG2309{V-IAI-3S} ιναG2443{CONJ} τιςG5100{X-NSM} αγνοιG1097{V-2AAS-3S} τσβγνωG1097{V-2AAS-3S} 31εδιδασκενG1321{V-IAI-3S} γαρG1063{CONJ} τουςG3588{T-APM} μαθηταςG3101{N-APM} αυτουG846{P-GSM} καιG2532{CONJ} ελεγενG3004{V-IAI-3S} αυτοιςG846{P-DPM} οτιG3754{CONJ} οG3588{T-NSM} υιοςG5207{N-NSM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} παραδιδοταιG3860{V-PPI-3S} ειςG1519{PREP} χειραςG5495{N-APF} ανθρωπωνG444{N-GPM} καιG2532{CONJ} αποκτενουσινG615{V-FAI-3P} αυτονG846{P-ASM} καιG2532{CONJ} αποκτανθειςG615{V-APP-NSM} αμεταG3326{PREP} τσβτηG3588{T-DSF} ατρειςG5140{A-APM} τσβτριτηG5154{A-DSF} αημεραςG2250{N-APF} τσβημεραG2250{N-DSF} αναστησεταιG450{V-FMI-3S} 32οιG3588{T-NPM} δεG1161{CONJ} ηγνοουνG50{V-IAI-3P} τοG3588{T-ASN} ρημαG4487{N-ASN} καιG2532{CONJ} εφοβουντοG5399{V-INI-3P} αυτονG846{P-ASM} επερωτησαιG1905{V-AAN} 33καιG2532{CONJ} αηλθονG2064{V-2AAI-3P} τσβηλθενG2064{V-2AAI-3S} ειςG1519{PREP} ακαφαρναουμG2584{N-PRI} τσβκαπερναουμG2584{N-PRI} καιG2532{CONJ} ενG1722{PREP} τηG3588{T-DSF} οικιαG3614{N-DSF} γενομενοςG1096{V-2ADP-NSM} επηρωταG1905{V-IAI-3S} αυτουςG846{P-APM} τιG5101{I-ASN} ενG1722{PREP} τηG3588{T-DSF} οδωG3598{N-DSF} τσβπροςG4314{PREP} τσβεαυτουςG1438{F-3APM} διελογιζεσθεG1260{V-INI-2P} 34οιG3588{T-NPM} δεG1161{CONJ} εσιωπωνG4623{V-IAI-3P} προςG4314{PREP} αλληλουςG240{C-APM} γαρG1063{CONJ} διελεχθησανG1256{V-AOI-3P} ενG1722{PREP} τηG3588{T-DSF} οδωG3598{N-DSF} τιςG5101{I-NSM} μειζωνG3187{A-NSM-C} 35καιG2532{CONJ} καθισαςG2523{V-AAP-NSM} εφωνησενG5455{V-AAI-3S} τουςG3588{T-APM} δωδεκαG1427{A-NUI} καιG2532{CONJ} λεγειG3004{V-PAI-3S} αυτοιςG846{P-DPM} ειG1487{COND} τιςG5100{X-NSM} θελειG2309{V-PAI-3S} πρωτοςG4413{A-NSM} ειναιG1511{V-PXN} εσταιG2071{V-FXI-3S} παντωνG3956{A-GPM} εσχατοςG2078{A-NSM} καιG2532{CONJ} παντωνG3956{A-GPM} διακονοςG1249{N-NSM} 36καιG2532{CONJ} λαβωνG2983{V-2AAP-NSM} παιδιονG3813{N-ASN} εστησενG2476{V-AAI-3S} αυτοG846{P-ASN} ενG1722{PREP} μεσωG3319{A-DSN} αυτωνG846{P-GPM} καιG2532{CONJ} εναγκαλισαμενοςG1723{V-ADP-NSM} αυτοG846{P-ASN} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} 37οςG3739{R-NSM} αανG302{PRT} τσβεανG1437{COND} ενG1520{A-ASN} τωνG3588{T-GPN} τοιουτωνG5108{D-GPN} παιδιωνG3813{N-GPN} δεξηταιG1209{V-ADS-3S} επιG1909{PREP} τωG3588{T-DSN} ονοματιG3686{N-DSN} μουG3450{P-1GS} εμεG1691{P-1AS} δεχεταιG1209{V-PNI-3S} καιG2532{CONJ} οςG3739{R-NSM} αανG302{PRT} τσβεανG1437{COND} εμεG1691{P-1AS} αδεχηταιG1209{V-PNS-3S} τσβδεξηταιG1209{V-ADS-3S} ουκG3756{PRT-N} εμεG1691{P-1AS} δεχεταιG1209{V-PNI-3S} αλλαG235{CONJ} τονG3588{T-ASM} αποστειλανταG649{V-AAP-ASM} μεG3165{P-1AS} 38αεφηG5346{V-IXI-3S} τσβαπεκριθηG611{V-ADI-3S} τσβδεG1161{CONJ} αυτωG846{P-DSM} β[ο]G3588{T-NSM} ατσοG3588{T-NSM} ιωαννηςG2491{N-NSM} τσβλεγωνG3004{V-PAP-NSM} διδασκαλεG1320{N-VSM} ειδομενG1492{V-2AAI-1P} τιναG5100{X-ASM} ασενG1722{PREP} τωG3588{T-DSN} ονοματιG3686{N-DSN} σουG4675{P-2GS} εκβαλλονταG1544{V-PAP-ASM} δαιμονιαG1140{N-APN} τσβοςG3739{R-NSM} τσβουκG3756{PRT-N} τσβακολουθειG190{V-PAI-3S} τσβημινG2254{P-1DP} καιG2532{CONJ} αεκωλυομενG2967{V-IAI-1P} τσβεκωλυσαμενG2967{V-AAI-1P} αυτονG846{P-ASM} οτιG3754{CONJ} ουκG3756{PRT-N} αηκολουθειG190{V-IAI-3S} τσβακολουθειG190{V-PAI-3S} ημινG2254{P-1DP} 39οG3588{T-NSM} δεG1161{CONJ} ιησουςG2424{N-NSM} ειπενG2036{V-2AAI-3S} μηG3361{PRT-N} κωλυετεG2967{V-PAM-2P} αυτονG846{P-ASM} ουδειςG3762{A-NSM} γαρG1063{CONJ} εστινG2076{V-PXI-3S} οςG3739{R-NSM} ποιησειG4160{V-FAI-3S} δυναμινG1411{N-ASF} επιG1909{PREP} τωG3588{T-DSN} ονοματιG3686{N-DSN} μουG3450{P-1GS} καιG2532{CONJ} δυνησεταιG1410{V-FDI-3S} ταχυG5035{ADV} κακολογησαιG2551{V-AAN} μεG3165{P-1AS} 40οςG3739{R-NSM} γαρG1063{CONJ} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} καθG2596{PREP} ασημωνG2257{P-1GP} βτυμωνG5216{P-2GP} υπερG5228{PREP} ασημωνG2257{P-1GP} βτυμωνG5216{P-2GP} εστινG2076{V-PXI-3S} 41οςG3739{R-NSM} γαρG1063{CONJ} ανG302{PRT} ποτισηG4222{V-AAS-3S} υμαςG5209{P-2AP} ποτηριονG4221{N-ASN} υδατοςG5204{N-GSN} ενG1722{PREP} τστωG3588{T-DSN} ονοματιG3686{N-DSN} τσβμουG3450{P-1GS} οτιG3754{CONJ} χριστουG5547{N-GSM} εστεG2075{V-PXI-2P} αμηνG281{HEB} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} αοτιG3754{CONJ} ουG3756{PRT-N} μηG3361{PRT-N} απολεσηG622{V-AAS-3S} τονG3588{T-ASM} μισθονG3408{N-ASM} αυτουG846{P-GSM} 42καιG2532{CONJ} οςG3739{R-NSM} βεανG1437{COND} ατσανG302{PRT} σκανδαλισηG4624{V-AAS-3S} εναG1520{A-ASM} τωνG3588{T-GPM} μικρωνG3398{A-GPM} αστουτωνG5130{D-GPM} τωνG3588{T-GPM} πιστευοντωνG4100{V-PAP-GPM} α[ειςG1519{PREP} τσβειςG1519{PREP} αεμε]G1691{P-1AS} τσβεμεG1691{P-1AS} καλονG2570{A-NSN} εστινG2076{V-PXI-3S} αυτωG846{P-DSM} μαλλονG3123{ADV} ειG1487{COND} περικειταιG4029{V-PNI-3S} αμυλοςG3458{N-NSM} τσβλιθοςG3037{N-NSM} αονικοςG3684{A-NSM} τσβμυλικοςG3457{A-NSM} περιG4012{PREP} τονG3588{T-ASM} τραχηλονG5137{N-ASM} αυτουG846{P-GSM} καιG2532{CONJ} βεβληταιG906{V-RPI-3S} ειςG1519{PREP} τηνG3588{T-ASF} θαλασσανG2281{N-ASF} 43καιG2532{CONJ} εανG1437{COND} σκανδαλιζηG4624{V-PAS-3S} σεG4571{P-2AS} ηG3588{T-NSF} χειρG5495{N-NSF} σουG4675{P-2GS} αποκοψονG609{V-AAM-2S} αυτηνG846{P-ASF} καλονG2570{A-NSN} τσβσοιG4671{P-2DS} εστινG2076{V-PXI-3S} ασεG4571{P-2AS} κυλλονG2948{A-ASM} αεισελθεινG1525{V-2AAN} ειςG1519{PREP} τηνG3588{T-ASF} ζωηνG2222{N-ASF} τσβεισελθεινG1525{V-2AAN} ηG2228{PRT} ταςG3588{T-APF} δυοG1417{A-NUI} χειραςG5495{N-APF} εχονταG2192{V-PAP-ASM} απελθεινG565{V-2AAN} ειςG1519{PREP} τηνG3588{T-ASF} γεεννανG1067{N-ASF} ειςG1519{PREP} τοG3588{T-ASN} πυρG4442{N-ASN} τοG3588{T-ASN} ασβεστονG762{A-ASN} 44τσβοπουG3699{ADV} τσβοG3588{T-NSM} τσβσκωληξG4663{N-NSM} τσβαυτωνG846{P-GPM} τσβουG3756{PRT-N} τσβτελευταG5053{V-PAI-3S} τσβκαιG2532{CONJ} τσβτοG3588{T-NSN} τσβπυρG4442{N-NSN} τσβουG3756{PRT-N} τσβσβεννυταιG4570{V-PPI-3S} 45καιG2532{CONJ} εανG1437{COND} οG3588{T-NSM} πουςG4228{N-NSM} σουG4675{P-2GS} σκανδαλιζηG4624{V-PAS-3S} σεG4571{P-2AS} αποκοψονG609{V-AAM-2S} αυτονG846{P-ASM} καλονG2570{A-NSN} εστινG2076{V-PXI-3S} ασεG4571{P-2AS} τσβσοιG4671{P-2DS} εισελθεινG1525{V-2AAN} ειςG1519{PREP} τηνG3588{T-ASF} ζωηνG2222{N-ASF} χωλονG5560{A-ASM} ηG2228{PRT} τουςG3588{T-APM} δυοG1417{A-NUI} ποδαςG4228{N-APM} εχονταG2192{V-PAP-ASM} βληθηναιG906{V-APN} ειςG1519{PREP} τηνG3588{T-ASF} γεεννανG1067{N-ASF} τσβειςG1519{PREP} τσβτοG3588{T-ASN} τσβπυρG4442{N-ASN} τσβτοG3588{T-ASN} τσβασβεστονG762{A-ASN} 46τσβοπουG3699{ADV} τσβοG3588{T-NSM} τσβσκωληξG4663{N-NSM} τσβαυτωνG846{P-GPM} τσβουG3756{PRT-N} τσβτελευταG5053{V-PAI-3S} τσβκαιG2532{CONJ} τσβτοG3588{T-NSN} τσβπυρG4442{N-NSN} τσβουG3756{PRT-N} τσβσβεννυταιG4570{V-PPI-3S} 47καιG2532{CONJ} εανG1437{COND} οG3588{T-NSM} οφθαλμοςG3788{N-NSM} σουG4675{P-2GS} σκανδαλιζηG4624{V-PAS-3S} σεG4571{P-2AS} εκβαλεG1544{V-2AAM-2S} αυτονG846{P-ASM} καλονG2570{A-NSN} ασεG4571{P-2AS} τσβσοιG4671{P-2DS} εστινG2076{V-PXI-3S} μονοφθαλμονG3442{A-ASM} εισελθεινG1525{V-2AAN} ειςG1519{PREP} τηνG3588{T-ASF} βασιλειανG932{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} ηG2228{PRT} δυοG1417{A-NUI} οφθαλμουςG3788{N-APM} εχονταG2192{V-PAP-ASM} βληθηναιG906{V-APN} ειςG1519{PREP} τηνG3588{T-ASF} γεεννανG1067{N-ASF} τσβτουG3588{T-GSN} τσβπυροςG4442{N-GSN} 48οπουG3699{ADV} οG3588{T-NSM} σκωληξG4663{N-NSM} αυτωνG846{P-GPM} ουG3756{PRT-N} τελευταG5053{V-PAI-3S} καιG2532{CONJ} τοG3588{T-NSN} πυρG4442{N-NSN} ουG3756{PRT-N} σβεννυταιG4570{V-PPI-3S} 49παςG3956{A-NSM} γαρG1063{CONJ} πυριG4442{N-DSN} τσβαλισθησεταιG233{V-FPI-3S} τσβκαιG2532{CONJ} τσβπασαG3956{A-NSF} τσβθυσιαG2378{N-NSF} τσβαλιG251{N-DSM} αλισθησεταιG233{V-FPI-3S} 50καλονG2570{A-NSN} τοG3588{T-NSN} αλαςG217{N-NSN} εανG1437{COND} δεG1161{CONJ} τοG3588{T-NSN} αλαςG217{N-NSN} αναλονG358{A-NSN} γενηταιG1096{V-2ADS-3S} ενG1722{PREP} τινιG5101{I-DSN} αυτοG846{P-ASN} αρτυσετεG741{V-FAI-2P} εχετεG2192{V-PAM-2P} ενG1722{PREP} εαυτοιςG1438{F-3DPM} ααλαG217{N-ASN} τσβαλαςG217{N-ASN} καιG2532{CONJ} ειρηνευετεG1514{V-PAM-2P} ενG1722{PREP} αλληλοιςG240{C-DPM}


Jamieson Fausset Brown Bible Commentary
 14   HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Matt 17:14-Matt 17:23; Luke 9:37-Luke 9:45). (Mark 9:14-32)
And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them--This was "on the next day, when they were come down from the hill" (Luke 9:37). The Transfiguration appears to have taken place at night. In the morning, as He came down from the hill on which it took place--with Peter, and James, and John--on approaching the other nine, He found them surrounded by a great multitude, and the scribes disputing or discussing with them. No doubt these cavillers were twitting the apostles of Jesus with their inability to cure the demoniac boy of whom we are presently to hear, and insinuating doubts even of their Master's ability to do it; while they, zealous for their Master's honor, would no doubt refer to His past miracles in proof of the contrary.

 15   And straightway all the people--the multitude.
when they beheld him, were greatly amazed--were astounded.
and running to him saluted him--The singularly strong expression of surprise, the sudden arrest of the discussion,and the rush of the multitude towards Him, can be accounted for by nothing less than something amazing in His appearance. There can hardly be any doubt that His countenance still retained traces of His transfiguration-glory. (See Exod 34:29-Exod 34:30). So BENGEL, DE WETTE, MEYER, TRENCH, ALFORD. No wonder, if this was the case, that they not only ran to Him, but saluted Him. Our Lord, however, takes no notice of what had attracted them, and probably it gradually faded away as He drew near; but addressing Himself to the scribes, He demands the subject of their discussion, ready to meet them where they had pressed hard upon His half-instructed and as yet timid apostles.

 16   And he asked the scribes, What question ye with them?--Ere they had time to reply, the father of the boy, whose case had occasioned the dispute, himself steps forward and answers the question; telling a piteous tale of deafness, and dumbness, and fits of epilepsy--ending with this, that the disciples, though entreated, could not perform the cure.

 17   And one of the multitude answered, and said, Master, I have brought unto thee my son--"mine only child" (Luke 9:38).
which hath a dumb spirit--a spirit whose operation had the effect of rendering his victim speechless, and deaf also (Mark 9:25). In Matthew's report of the speech (Matt 17:15), the father says "he is lunatic"; this being another and most distressing effect of the possession.

 18   And wheresoever he taketh him, he teareth him; and he foameth, and gnasheth with his teeth, and pineth away--rather, "becomes withered," "dried up," or "paralyzed"; as the same word is everywhere else rendered in the New Testament. Some additional particulars are given by Luke, and by our Evangelist below. "Lo," says he in Luke 9:39, "a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly [or with difficulty] departeth from him."
and I spake to thy disciples that they should cast him out; and they could not--Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His disciples' faith, which doubtless He felt as a reflection on Himself, He puts them to the blush before all, but in language fitted only to raise expectation of what He Himself would do.

 19   He answereth him, and saith, O faithless generation--"and perverse," or "perverted" (Matt 17:17; Luke 9:41).
how long shall I be with you? how long shall I suffer you?--language implying that it was a shame to them to want the faith necessary to perform this cure, and that it needed some patience to put up with them. It is to us surprising that some interpreters, as CHRYSOSTOM and CALVIN, should represent this rebuke as addressed, not to the disciples at all, but to the scribes who disputed with them. Nor does it much, if at all, mend the matter to view it as addressed to both, as most expositors seem to do. With BENGEL, DE WETTE, and MEYER, we regard it as addressed directly to the nine apostles who were unable to expel this evil spirit. And though, in ascribing this inability to their "want of faith" and the "perverted turn of mind" which they had drunk in with their early training, the rebuke would undoubtedly apply, with vastly greater force, to those who twitted the poor disciples with their inability, it would be to change the whole nature of the rebuke to suppose it addressed to those who had no faith at all, and were wholly perverted. It was because faith sufficient for curing this youth was to be expected of the disciples, and because they should by that time have got rid of the perversity in which they had been reared, that Jesus exposes them thus before the rest. And who does not see that this was fitted, more than anything else, to impress upon the by-standers the severe loftiness of the training He was giving to the Twelve, and the unsophisticated footing He was on with them?
Bring him unto me--The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be made to quit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp.

 20   And they brought him unto him: and when he saw him, straightway the spirit tare him--Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" (Mark 5:6), so this demon, when he saw Him, immediately "tare him." The feeling of terror and rage was the same in both cases.
and he fell on the ground, and wallowed foaming--Still Jesus does nothing, but keeps conversing with the father about the case--partly to have its desperate features told out by him who knew them best, in the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the by-standers for what He was to do.

 21   And he asked his father, How long is it ago since this came unto him? And he said, Of a child, &c.--Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure the boy, and by the dignity with which He had ordered him to be brought to Him--in this mixed state of mind, he closes his description of the case with these touching words:

 22   but if thou canst do anything, have compassion on us, and help us--"us," says the father; for it was a sore family affliction. Compare the language of the Syrophśnician woman regarding her daughter, "Lord, help me." Still nothing is done: the man is but struggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The man had said to Him, "If Thou canst do."

 23   Jesus said unto him, If thou canst believe--The man had said, "If Thou canst do anything." Jesus replies.
all things are possible to him that believeth--"My doing all depends on thy believing." To impress this still more, He redoubles upon the believing: "If thou canst believe, all things are possible to him that believeth." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore travail, it comes to the birth, as TRENCH, borrowing from OLSHAUSEN, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faith, the man becomes immediately conscious of conflicting principles, and rises into one of the noblest utterances on record.

 24   And straightway the father of the child cried out, and said with tears, Lord, I believe: help thou mine unbelief--that is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, The felt and owned presence of unbelief, which only the strength of the man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for help against his felt unbelief--a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child. The work was done; and as the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits, gives the word of command to the dumb and deaf spirit to be gone, never again to return to his victim.

 26   And the spirit cried, and rent him sore, and came out of him; and he was as one dead; insomuch that many said, He is dead--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. But 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. The very faith which Christ declared to be enough for everything being now found, it was not possible that the serpent should prevail. Fearfully is he permitted to bruise the heel, as in this case; but his own head shall go for it--his works shall be destroyed (1John 3:8).

 27   But Jesus took him by the hand, and lifted him up; and he arose.

 28   Why could not we cast him out?

 29   And he said unto them, This kind can come forth by nothing but by prayer and fasting--that is, as nearly all good interpreters are agreed, "this kind of evil spirits cannot be expelled," or "so desperate a case of demoniacal possession cannot be cured, but by prayer and fasting." But since the Lord Himself says that His disciples could not fast while He was with them, perhaps this was designed, as ALFORD hints, for their after-guidance--unless we take it as but a definite way of expressing the general truth, that great and difficult duties require special preparation and self-denial. But the answer to their question, as given in Matt 17:20-Matt 17:21 is fuller: "And Jesus said unto them, Because of your unbelief. For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you" (Matt 17:20). See on Mark 11:23. "Howbeit this kind goeth not out but by prayer and fasting" (Matt 17:21), that is, though nothing is impossible to faith, yet such a height of faith as is requisite for such triumphs is not to be reached either in a moment or without effort--either with God in prayer or with ourselves in self-denying exercises. Luke (Luke 9:43) adds, "And they were all amazed at the mighty power of God"--"at the majesty" or "mightiness of God," in this last miracle, in the Transfiguration, &c.; or, at the divine grandeur of Christ rising upon them daily.
Second Explicit Announcement of His Approaching Death and Resurrection (Mark 9:30-Mark 9:32).

 30   And they departed thence, and passed--were passing along.
through Galilee; and he would not that any man should know it--By comparing Matt 17:22-Matt 17:23 and Luke 9:43-Luke 9:44 with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on this occasion was to reiterate to them the announcement which had so shocked them at the first mention of it, and thus familiarize them with it by little and little, so this was His reason for enjoining silence upon them as to their present movements.

 31   For he taught his disciples, and said unto them--"Let these sayings sink down into your ears" (Luke 9:44); not what had been passing between them as to His grandeur, but what He was now to utter.
The Son of man is delivered--The use of the present tense expresses how near at hand He would have them to consider it. As BENGEL says, steps were already in course of being taken to bring it about.
into the hands of men--This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists.
and they shall kill him--that is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom."
and after he is killed, he shall rise the third day.

 32   But they understood not that saying--"and it was hid from them, [so] that they preceived it not" (Luke 9:45).
and were afraid to ask him--Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions. But "they were exceeding sorry" (Matt 17:23). While the other Evangelists, as WEBSTER and WILKINSON remark, notice their ignorance and their fear, Matthew, who was one of them, retains a vivid recollection of their sorrow.

 33   STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Matt 18:1-Matt 18:9; Luke 9:46-Luke 9:50). (Mark 9:33-50)
What was it that ye disputed among yourselves by the way?--From this we gather that after the ,painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation!

 34   But they held their peace: for by the way they had disputed among themselves, who should be the greatest--From Matt 18:1 we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should be greatest. Perhaps one or two of them first referred the matter to Jesus, who put them off till they should all be assembled together at Capernaum. He had all the while "perceived the thought of their heart" (Luke 9:47); but now that they were all together "in the house," He questions them about it, and they are put to the blush, conscious of the temper towards each other which it had kindled. This raised the whole question afresh, and at this point our Evangelist takes it up. The subject was suggested by the recent announcement of the Kingdom (Matt 16:19-Matt 16:28), the transfiguration of their Master, and especially the preference given to three of them at that scene.

 35   If any man desire to be first, the same shall be last of all, and servant of all--that is, "let him be" such: he must be prepared to take the last and lowest place. See on Mark 10:42-Mark 10:45.

 36   And he took a child--"a little child" (Matt 18:2); but the word is the same in both places, as also in Luke 9:47.
and set him in the midst of them: and when he had taken him in his arms--This beautiful trait is mentioned by out Evangelist alone.
he said unto them--Here we must go to Matthew (Matt 18:3-Matt 18:4) for the first of this answer: "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven: " that is, "Conversion must be thorough; not only must the heart be turned to God in general, and from earthly to heavenly things, but in particular, except ye be converted from that carnal ambition which still rankles within you, into that freedom from all such feelings which ye see in this child, ye have neither part nor lot in the kingdom at all; and he who in this feature has most of the child, is highest there." Whosoever, therefore, shall "humble himself as this little child, the same is greatest in the kingdom of heaven": "for he that is [willing to be] least among you all, the same shall be great" (Luke 9:48).

 37   Whosoever shall receive one of such children--so manifesting the spirit unconsciously displayed by this child.
in my name--from love to Me.
receiveth me; and whosoever shall receive me, receiveth not me, but Him that sent me--(See on Matt 10:40).
Incidental Rebuke of John for Exclusiveness (Mark 9:38-Mark 9:41).

 38   And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us--The link of connection here with the foregoing context lies, we apprehend, in the emphatic words which our Lord had just uttered, "in My name." "Oh," interposes John--young, warm, but not sufficiently apprehending Christ's teaching in these matters--"that reminds me of something that we have just done, and we should like to know if we did right. We saw one casting out devils "in Thy name," and we forbade him, because he followeth not us. Were we right, or were we wrong?" Answer--"Ye were wrong." "But we did it because he followeth not us." "No matter."

 39   But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me--soon, that is, readily "speak evil of me."

 40   For he that is not against us is on our part--Two principles of immense importance are here laid down: "First, No one will readily speak evil of Me who has the faith to do a miracle in My name; and second, If such a person cannot be supposed to be against us, ye are to consider him for us." Let it be carefully observed that our Lord does not say this man should not have "followed them," nor yet that it was indifferent whether he did or not; but simply teaches how such a person was to be regarded, although he did not--namely, as a reverer of His name and a promoter of His cause.

 41   For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward--(See on Matt 10:42).
Continuation of Teaching Suggested by the Disciple's Strife (Mark 9:42-Mark 9:50).
What follows appears to have no connection with the incidental reproof of John immediately preceding. As that had interrupted some important teaching, our Lord hastens back from it, as if no such interruption had occurred.

 42   For whosoever shall offend one of these little ones that believe in me--or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they were no better than others.
it is better for him that a millstone were hanged about his neck--The word here is simply "millstone," without expressing of which kind. But in Matt 18:6 it is the "ass-turned" kind, far heavier than the small hand-mill turned by female slaves, as in Luke 17:35. It is of course the same which is meant here.
and he were cast into the sea--meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here follows a striking verse in Matt 18:7, "Woe unto the world because of offences!" (There will be stumblings and falls and loss of souls enough from the world's treatment of disciples, without any addition from you: dreadful will be its doom in consequence; see that ye share not in it). "For it must needs be that offences come; but woe to that man by whom the offence cometh!" (The struggle between light and darkness will inevitably cause stumblings, but not less guilty is he who wilfully makes any to stumble).

 43   And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell--See Matt 5:29-Matt 5:30. The only difference between the words there and here is that there they refer to impure inclinations; here, to an ambitious disposition, an irascible or quarrelsome temper, and the like: and the injunction is to strike at the root of such dispositions and cut off the occasions of them.

 47   And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire--On the words "hell" and "hell-fire," or "the hell of fire," see on Matt 5:22.

 48   Where their worm dieth not, and the fire is not quenched--See on Matt 5:30; The "unquenchablesness" of this fire has already been brought before us (see on Matt 3:12); and the awfully vivid idea of an undying worm, everlastingly consuming an unconsumable body, is taken from the closing words of the evangelical prophet (Isa 66:24), which seem to have furnished the later Jewish Church with its current phraseology on the subject of future punishment (see LIGHTFOOT).

 49   For every one shall be salted with fire, and every sacrifice shall be salted with salt--A difficult verse, on which much has been written--some of it to little purpose. "Every one" probably means "Every follower of mine"; and the "fire" with which he "must be salted" probably means "a fiery trial" to season him. (Compare Mal 3:2, &c.). The reference to salting the sacrifice is of course to that maxim of the Levitical law, that every acceptable sacrifice must be sprinkled with salt, to express symbolically its soundness, sweetness, wholesomeness, acceptability. But as it had to be roasted first, we have here the further idea of a salting with fire. In this case, "every sacrifice," in the next clause, will mean, "Every one who would be found an acceptable offering to God"; and thus the whole verse may perhaps be paraphrased as follows: "Every disciple of Mine shall have a fiery trial to undergo, and everyone who would be found an odor of a sweet smell, a sacrifice acceptable and well-pleasing to God, must have such a salting, like the Levitical sacrifices." Another, but, as it seems to us, farfetched as well as harsh, interpretation--suggested first, we believe, by MICHAELIS, and adopted by ALEXANDER--takes the "every sacrifice which must be salted with fire" to mean those who are "cast into hell," and the preservative effect of this salting to refer to the preservation of the lost not only in but by means of the fire of hell. Their reason for this is that the other interpretation changes the meaning of the "fire," and the characters too, from the lost to the saved, in these verses. But as our Lord confessedly ends His discourse with the case of His own true disciples, the transition to them in Mark 9:48 is perfectly natural; whereas to apply the preservative salt of the sacrifice to the preserving quality of hell-fire, is equally contrary to the symbolical sense of salt and the Scripture representations of future torment. Our Lord has still in His eye the unseemly jarrings which had arisen among the Twelve, the peril to themselves of allowing any indulgence to such passions, and the severe self-sacrifice which salvation would cost them.

 50   Salt is good; but if the salt have lost his saltness--its power to season what it is brought into contact with.
wherewith will ye season it?--How is this property to be restored? See on Matt 5:13.
Have salt in yourselves--See to it that ye retain in yourselves those precious qualities that will make you a blessing to one another, and to all around you.
and--with respect to the miserable strife out of which all this discourse has sprung, in one concluding word.
have peace one with another--This is repeated in 1Thess 5:13.