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16. And I brought him to 18. And wheresoever it takthy disciples, and they could eth him, it dasheth him down not cure him.

and he foameth, and grindeth his teeth, and pineth away: and I spoke to thy disciples that they should cast it out, and they

were not able. 17. And Jesus answered and


And he answereth them said: O faithless and perverse

and saith:

O faithless generageneration, how long shall I be tion, how long shall I be with with you? how long shall I bear you? how long shall I bear with with you bring him hither to you? bring him unto me. me.

And they brought him unto him: and when he saw him, straightway the spirit tore him grievously; and he fell on the ground, and wallowed foaming.

And he asked his father: How long time is it since this hath come unto him? And he said: From a child.

And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us.

And Jesus said unto him: If thou canst! All things are possible to him that believeth.

24. Straightway the father of the child cried out, and said:

I believe; help thou my unbelief. 18. And Jesus rebuked him; 25. And when Jesus saw and the devil went out from that a multitude came running him: and the boy was cured together, he rebuked the unfrom that hour.

clean spirit, saying unto him: Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him.


23. And


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.

27 But Jesus took him by the hand, and raised him up;

and he arose. 19. Then came the disciples

28. And when he was come to Jesus apart, and said: Why into the house, his disciples could not we cast it out?

asked him privately, saying:

We could not cast it out.
And he saith unto them:

29. And he said unto them: Because of your little faith: for

This kind can come out by verily I say unto you: If ye nothing, save by prayer [and have faith as a grain of mustard fasting].


say unto this mountain: Remove hence to 30. And they went forth yonder place; and it shall re- from thence, and passed through move; and nothing shall be im- Galilee; and he would not that possible unto you.

any man should know it. And while they abode 31. For he taught his disin Galilee. Jesus said unto them: ciples, and said unto them: The The Son of man shall be de- Son of man is delivered up into livered up into the hands of men: : the hands of men, and they shall

23. And they shall kill him, kill him; and when he is killed, and the third day he shall be after three days he shall rise raised up. And they were ex- again. ceeding sorry.

32. But they understood not the saying, and were afraid to ask him.



LUKE IX. 37-45 37. And it came to pass, 37. 'Εγένετο δε τη εξής ημέρα on the next day, when they κατελθόντων αυτών από του όρους, were come down from the moun- συνήντησεν αυτώ όχλος πολύς. . tain, a great multitude met him.

38. And behold, a man from 38. Και ιδού, ανήρ από του the multitude cried, saying: όχλου έβόησεν, λέγων: Διδάσκαλε, Master, Ibeseech thee to look δέομαί σου, επιβλέψαι επί τον υιόν upon my son; for he is my only μου, ότι μονογενής μοι εστίν. child:

39. And behold, a spirit 39. Και ιδού, πνεύμα λαμβάνει taketh him, and he suddenly αυτόν, και εξαίφνης κράζει, και σπαcrieth out; and it teareth him ράσσει αυτόν μετά αφρού, και μόλις that he foameth, and it hardly αποχωρεί απ' αυτού, συντρίβον departeth from him, bruising αυτόν. him sorely.

40. Και έδεήθην των μαθητών 40. And I besought thy dis- σου, ένα εκβάλωσιν αυτό, και ουκ ciples to cast it out; and they ηδυνήθησαν. could not. .

41. And Jesus answered and 41. 'Aποκριθείς δε ο Ιησούς said: O faithless and perverse είπεν: "Ω γενεά άπιστος και διεgeneration, how long shall Ibe στραμμένη, έως πότε έσομαι προς with you, and bear with you? υμάς, και ανέξομαι υμών; προσάbring hither thy son.

γαγε ώδε τον υιόν σου. 42. And as he was yet a com

42. "Έτι δε

προσερχομένου ing, the devil dashed him down, αυτού, έρρη ξεν αυτόν το δαιμόνιον, and tore him grievously. But και συνεσπάραξεν: επετίμησεν δε ο Jesus rebuked the unclean spirit, 'Ιησούς το πνεύματι το ακαθάρτω, and healed the boy, and gave και ιάσατο τον παιδα, και απέδωκεν him back to his father.


αυτόν τώ πατρί αυτού. they

all 43. 'Εξεπλήσσοντο δε πάντες astonished at the majesty of επί τη μεγαλειότητα του Θεού. God. But while all were mar- Πάντων δε θαυμαζόντων επί πάσιν velling at all the things which οις επoίει, είπεν προς τους μαθητές he did, he said unto his disciples: αυτού: 44.

Let these words sink 44. Θέσθε υμείς εις τα ώτα into your ears: for the Son of υμών τους λόγους τούτους: ο γάρ man shall be delivered up into Υιός του ανθρώπου μέλλει παραthe hands of men.

δίδοσθαι εις χείρας ανθρώπων. 45. But they understood not 45. Οι δε ήγνόουν το ρήμα this saying, and it was concealed τούτο, και ήν παρακεκαλυμμένον from them, that they should not απ' αυτών, ίνα μή αίσθωνται αυτό: perceive it: and they were afraid και εφοβούντο έρωτήσαι αυτόν περί to ask him about this saying. του 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 κακώς έχει on the authority of N, B, L, and Z; other authorities have πάσχει. In Verse twenty the reading or cryotlotlav has the support of X, B, and of many cursive manuscripts. Such reading is also followed by the Curetonian Syriac, by the Sahidic, Bohairic,

43. And


Armenian and Ethiopian versions. Απιστίαν is found in C, D, E, F, G, H, L, and T. 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 è dovtes is endorsed by X, B, L, A, and by Tischendorf, Westcott and Hort. Other authorities have the singular crocv, which is followed by the Vulgate. In Verse sixteen étropóTNOEV TIÙS ypa upateis is found in A, C, N, X, Y, and in many cursive manuscripts. This reading is adopted by all the Syriac, versions and by the Gothic version. X, B, D, L, A, et al. have aútoús, and this is followed by the Vulgate, Coptic, Armenian and Ethiopian versions. In the twenty-second verse dúvn appears in X, B, D, I, L, and A. This reading has the approval of Tischendorf, Westcott and Hort. Others have dúvaoai. In Verse twenty-three to ei dúvn appears without TTLOTEūO AI in all the best Greek codices. The Coptic, Armenian and Ethiopian versions also omit it, but vary the reading. IILOtelloal 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 μετά δακρύων before έλεγεν 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 Kúple in the same verse, save that A is found with the first mentioned class. In Verse twenty-six X, A, B, L, A, 33, and Tischendorf, Westcott and Hort insert tous before moldoús. In the twenty-eighth verse X, B, C, L, N, X, Y, A, et al., have *Oti nueis : A, D, K, II, et al. have Alatí. In the twenty-ninth verse **, B, et al. omit kai vnotela. 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.

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