Lukas 9:39

9:39 A ¹  spirit seizes him, and he suddenly screams; ²  it throws him into convulsions ³  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ⁴  him severely.

Lukas 9:42

9:42 As ⁵  the boy ⁶  was approaching, the demon threw him to the ground ⁷  and shook him with convulsions. ⁸  But Jesus rebuked ⁹  the unclean ¹⁰  spirit, healed the boy, and gave him back to his father.

Markus 5:3-5

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain. 5:4 For his hands and feet had often been bound with chains and shackles, ¹¹  but ¹²  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Markus 9:20-26

9:20 So they brought the boy ¹³  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ¹⁴  fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus ¹⁵  asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ ¹⁶  All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ¹⁷  the unclean spirit, ¹⁸  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ¹⁹  looked so much like a corpse that many said, “He is dead!”

Markus 9:2

The Transfiguration

9:2 Six days later ²⁰  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ²¹ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²²  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²³  sound teaching.

[9:39]  ¹ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ² tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ³ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ⁴ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:42]  ⁵ tn Here δέ (de) has not been translated.

[9:42]  ⁶ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁷ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁸ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹⁰ sn This is a reference to an evil spirit. See Luke 4:33.

[5:4]  ¹¹ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ¹² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:20]  ¹³ tn Grk “him.”

[9:20]  ¹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:21]  ¹⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[9:23]  ¹⁶ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[9:25]  ¹⁷ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ¹⁸ sn Unclean spirit refers to an evil spirit.

[9:26]  ¹⁹ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:2]  ²⁰ tn Grk “And after six days.”

[9:2]  ²¹ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[2:1]  ²² tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ²³ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).