« PreviousContinue »
Then came the disciples to Jesus apart, and said: Why could not we cast it out?
20. And he saith unto them: Because of your little faith: 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.
22. And while they abode in Galilee. Jesus said unto them: The Son of man shall be delivered up into the hands of men:
23. And they shall kill him, and the third day he shall be raised up. And they were exceeding sorry.
26. And having cried out, and torn him much, he came out: and the child became as one dead: insomuch that the more part said: He is dead.
37. And it came to pass, on the next day, when they
were come down from the mountain, a great multitude met him. 38. And behold, a man from the multitude cried, saying: Master, I beseech thee to look upon my son; for he is my only
27 But Jesus took him by the hand, and raised him up; and he arose.
28. And when he was come into the house, his disciples asked him privately, saying: We could not cast it out.
29. And he said unto them: This kind can come out by nothing, save by prayer [and fasting].
30. And they went forth from thence, and passed through Galilee; and he would not that any man should know it.
31. For he taught his disciples, and said unto them: The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again.
32. But they understood not the saying, and were afraid to ask him.
LUKE IX. 37-45
37. Εγένετο δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους, συνήντησεν αὐτῷ ὄχλος πολύς.
38. Καὶ ἰδοὺ, ἀνὴρ ἀπὸ τοῦ ὄχλου ἐδόησεν, λέγων: Διδάσκαλε, δέομαί σου, ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοι ἐστίν.
39. Καὶ ἰδοὺ, πνεῦμα λαμβάνει αὐτὸν, καὶ ἐξαίφνης κράζει, καὶ σταράσσει αὐτὸν μετὰ ἀφροῦ, καὶ μόλις ἀποχωρεῖ ἀπ ̓ αὐτοῦ, συντρίβον αὐτόν.
40. Καὶ ἐδεήθην τῶν μαθητῶν σου, ἵνα ἐκδάλωσιν αὐτὸ, καὶ οὐκ ἠδυνήθησαν.
39. And behold, 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.
40. And I besought thy disciples to cast it out; and they could not.
41. And Jesus answered and said: O faithless and perverse generation, how long shall I be with you, and bear with you? bring hither thy son.
And as he was yet a coming, the devil dashed him down, and tore him grievously. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.
43. And they were all astonished at the majesty of God. But while all were marvelling at all the things which he did, he said unto his disciples:
44. Let these words sink into your ears: for the Son of man shall be delivered up into the hands of men.
45. But they understood not this saying, and it was concealed from them, that they should not perceive it: and they were afraid to ask him about this saying.
41. ̓Αποκριθεὶς δὲ ὁ ̓Ιησοῦς εἶπεν: Ω γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως τότε ἔσομαι πρὸς ὑμᾶς, καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου.
42. Ἔτι δὲ προσερχομένου
αὐτοῦ, ἔρρηξεν αὐτὸν τὸ δαιμόνιον, καὶ συνεσπάραξεν: ἐπετίμησεν δὲ ὁ ̓Ιησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα, καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ.
43. Εξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ Θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει, εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ: 44. Θέσθε
Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους: ὁ γὰρ Υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.
45. Οἱ δὲ ἠγνόουν τὸ ρῆμα τοῦτο, καὶ ἦν παρακεκαλυμμένον ἀπ ̓ αὐτῶν, ἵνα μὴ αἴσθωνται αὐτό: καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ρήματος τούτου.
In the fourteenth verse of Matthew's text the Vulgate has the authority of D for the singular venisset. In Verse fifteen we accept the reading κακῶς ἔχει on the authority of N, B, L, and Z; other authorities have πάσχει. In Verse twenty the reading ὀλιγοπιστίαν has the support of N, B, and of many cursive manuscripts. Such reading is also followed by the Curetonian Syriac, by the Sahidic, Bohairic,
Armenian and Ethiopian versions. Απιστίαν is found in C, D, E, F, G, H, L, and г. This latter reading is adopted by the Peshitto and by the Vulgate. The verse which is numbered twenty in the Vulgate, but which in the Greek is twenty-one, is omitted from *, and B; it is also wanting in the Curetonian and Jerusalem Syriac and in the Sahidic version. It is present in nearly all the other codices, and in the Vulgate, Peshitto and Armenian versions. It was also approved by Origen, Chrysostom, Hilary, Ambrose, and Augustine. Nevertheless we are persuaded that the verse was interpolated here from the parallel text of Mark. In a case like this the omission of an important verse like this outweighs its presence in many authorities. For the ancient transcribers would not omit such a verse without a mighty cause, whereas they would readily insert into the text of one Evangelist passages found in another.
In the fourteenth verse of Mark the reading ex@óvτes is endorsed by N, B, L, A, and by Tischendorf, Westcott and Hort. Other authorities have the singular ev, which is followed by the Vulgate. In Verse sixteen eπηρúτησеv тOÙS yрaμμaτeis is found in A, C, N, X, г, and in many cursive manuscripts. This reading is adopted by all the Syriac versions and by the Gothic version. N, B, D, L, A, et al. have aurous, and this is followed by the Vulgate, Coptic, Armenian and Ethiopian versions. In the twenty-second verse dúvŋ appears in, B, D, I, L, and A. This reading has the approval of Tischendorf, Westcott and Hort. Others have dúvaσai. In Verse twenty-three rò ei dúvŋ appears without TOTEÛσaι in all the best Greek codices. The Coptic, Armenian and Ethiopian versions also omit it, but vary the reading. Пioτevσaι is found in A, C, D, N, X, I, II, et al. It is adopted by the Vulgate, Gothic, and Syriac versions. These last mentioned authorities insert μeтà dакρúшv before eλeyev in the twenty-fourth verse, which clause is omitted in the first mentioned authorities. These authorities are divided in the same manner on the omission or retention of Kúpie in the same verse, save that A is found with the first mentioned class. In Verse twenty-six, A, B, L, A, 33, and Tischendorf, Westcott and Hort insert Toùs before Toλλous. In the twenty-eighth verse
N, B, C, L, N, X, г, A, et al., have "Oτ μeîs: A, D, K, II, et al. have Atari. In the twenty-ninth verse *, B, et al. omit kai vηoteía. Tischendorf also omits it, and Westcott and Hort place it in the margin.
Behold the contrast: On the top of the mountain we beheld a vision of the Kingdom of Heaven; at the foot of the mountain there is witnessed a scene from the kingdom of Satan. The glorified Christ represents the blessed state of the elect; the demonized boy is an illustration of Satan's realm. An awful contrast! And yet more men give themselves up to follow Satan than are those who follow Christ.
In order fully to understand the healing of the demonized boy, let us, in spirit, place ourselves in the company of Jesus, Peter, James and John, as they are descending from the mountain; and let us study the significance of every detail of the event as it is enacted before us. In order to do this the texts of the three Evangelists must be read together.
As we descend the mountain with Jesus, we behold at its base an excited concourse of people. The nine Apostles who had been left at the foot of the mountain are in contention with the scribes, and a multitude is assembled round about. Soon we learn the cause. The coming of Jesus upon the scene was unexpected; the multitude is so taken up with the contention between the Apostles and the scribes that the approach of Jesus is not observed until he is close upon the assembly.
As the people see the Lord, they are filled with amazement. The august majesty of his presence, his sudden coming at such a peculiar juncture of things caused this feeling in the people. It seemed that he had come upon the scene by a miraculous agency to save the Apostles from the reproaches of the scribes. And the people, running to the Lord, saluted him. Jesus asks the people why they question with the Apostles. The scribes are considered here a part of the people, and hence the question of Jesus is expressed by St. Mark as though addressed indiscriminately to the people.
A man comes forward out of the crowd, and kneeling to Jesus, asks him to have mercy on his son.
The synoptists record the man's prayer as they remembered it, and hence there is some divergency in the accounts.