Apologetics Bible

Mark 9:1

Greek

καὶ ἔλεγεν αὐτοῖς· Ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ⸂τῶν ὧδε⸃ ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει.

kai elegen aytois· Amen lego ymin oti eisin tines ton ode estekoton oitines oy me geysontai thanatoy eos an idosin ten basileian toy theoy elelythyian en dynamei.

KJV: And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

AKJV: And he said to them, Truly I say to you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. ¶

ASV: And he said unto them, Verily I say unto you, There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power.

YLT: And he said to them, `Verily I say to you, That there are certain of those standing here, who may not taste of death till they see the reign of God having come in power.'

Exposition: Mark 9:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:2

Greek

Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον ⸀καὶ Ἰωάννην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν,

Kai meta emeras ex paralambanei o Iesoys ton Petron kai ton Iakobon kai Ioannen, kai anapherei aytoys eis oros ypselon kat idian monoys. kai metemorphothe emprosthen ayton,

KJV: And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.

AKJV: And after six days Jesus takes with him Peter, and James, and John, and leads them up into an high mountain apart by themselves: and he was transfigured before them.

ASV: And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them;

YLT: And after six days doth Jesus take Peter, and James, and John, and bringeth them up to a high mount by themselves, alone, and he was transfigured before them,

Exposition: Mark 9:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:3

Greek

καὶ τὰ ἱμάτια αὐτοῦ ⸀ἐγένετο στίλβοντα λευκὰ ⸀λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται ⸀οὕτως λευκᾶναι.

kai ta imatia aytoy egeneto stilbonta leyka lian oia gnapheys epi tes ges oy dynatai oytos leykanai.

KJV: And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

AKJV: And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

ASV: and his garments became glistering, exceeding white, so as no fuller on earth can whiten them.

YLT: and his garments became glittering, white exceedingly, as snow, so as a fuller upon the earth is not able to whiten them .

Exposition: Mark 9:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:4

Greek

καὶ ὤφθη αὐτοῖς Ἠλίας σὺν Μωϋσεῖ, καὶ ἦσαν συλλαλοῦντες τῷ Ἰησοῦ.

kai ophthe aytois Elias syn Moysei, kai esan syllaloyntes to Iesoy.

KJV: And there appeared unto them Elias with Moses: and they were talking with Jesus.

AKJV: And there appeared to them Elias with Moses: and they were talking with Jesus.

ASV: And there appeared unto them Elijah with Moses: and they were talking with Jesus.

YLT: And there appeared to them Elijah with Moses, and they were talking with Jesus.

Exposition: Mark 9:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there appeared unto them Elias with Moses: and they were talking with Jesus.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:5

Greek

καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ· Ῥαββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν ⸂τρεῖς σκηνάς⸃, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν.

kai apokritheis o Petros legei to Iesoy· Rabbi, kalon estin emas ode einai, kai poiesomen treis skenas, soi mian kai Moysei mian kai Elia mian.

KJV: And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

AKJV: And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for you, and one for Moses, and one for Elias.

ASV: And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.

YLT: And Peter answering saith to Jesus, `Rabbi, it is good to us to be here; and we may make three booths, for thee one, and for Moses one, and for Elijah one:'

Exposition: Mark 9:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:6

Greek

οὐ γὰρ ᾔδει τί ⸀ἀποκριθῇ, ⸂ἔκφοβοι γὰρ ἐγένοντο⸃.

oy gar edei ti apokrithe, ekphoboi gar egenonto.

KJV: For he wist not what to say; for they were sore afraid.

AKJV: For he knew not what to say; for they were sore afraid.

ASV: For he knew not what to answer; for they became sore afraid.

YLT: for he was not knowing what he might say, for they were greatly afraid.

Exposition: Mark 9:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he wist not what to say; for they were sore afraid.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:7

Greek

καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ⸀ἐγένετο φωνὴ ἐκ τῆς νεφέλης· Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ⸂ἀκούετε αὐτοῦ⸃.

kai egeneto nephele episkiazoysa aytois, kai egeneto phone ek tes nepheles· Oytos estin o yios moy o agapetos, akoyete aytoy.

KJV: And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.

AKJV: And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.

ASV: And there came a cloud overshadowing them: and there came a voice out of the cloud, This is my beloved Son: hear ye him.

YLT: And there came a cloud overshadowing them, and there came a voice out of the cloud, saying, `This is My Son--the Beloved, hear ye him;'

Exposition: Mark 9:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:8

Greek

καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον ⸂ἀλλὰ τὸν Ἰησοῦν μόνον μεθʼ ἑαυτῶν⸃.

kai exapina periblepsamenoi oyketi oydena eidon alla ton Iesoyn monon meth eayton.

KJV: And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

AKJV: And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

ASV: And suddenly looking round about, they saw no one any more, save Jesus only with themselves.

YLT: and suddenly, having looked around, they saw no one any more, but Jesus only with themselves.

Exposition: Mark 9:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:9

Greek

⸂Καὶ καταβαινόντων⸃ αὐτῶν ⸀ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ⸂ἃ εἶδον διηγήσωνται⸃, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ.

Kai katabainonton ayton ek toy oroys diesteilato aytois ina medeni a eidon diegesontai, ei me otan o yios toy anthropoy ek nekron anaste.

KJV: And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

AKJV: And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

ASV: And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead.

YLT: And as they are coming down from the mount, he charged them that they may declare to no one the things that they saw, except when the Son of Man may rise out of the dead;

Exposition: Mark 9:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:10

Greek

καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς συζητοῦντες τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι.

kai ton logon ekratesan pros eaytoys syzetoyntes ti estin to ek nekron anastenai.

KJV: And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

AKJV: And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. ¶

ASV: And they kept the saying, questioning among themselves what the rising again from the dead should mean.

YLT: and the thing they kept to themselves, questioning together what the rising out of the dead is.

Exposition: Mark 9:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:11

Greek

καὶ ἐπηρώτων αὐτὸν λέγοντες· Ὅτι λέγουσιν οἱ γραμματεῖς ὅτι Ἠλίαν δεῖ ἐλθεῖν πρῶτον;

kai eperoton ayton legontes· Oti legoysin oi grammateis oti Elian dei elthein proton;

KJV: And they asked him, saying, Why say the scribes that Elias must first come?

AKJV: And they asked him, saying, Why say the scribes that Elias must first come?

ASV: And they asked him, saying, How is it that the scribes say that Elijah must first come?

YLT: And they were questioning him, saying, that the scribes say that Elijah it behoveth to come first.

Exposition: Mark 9:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they asked him, saying, Why say the scribes that Elias must first come?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:12

Greek

ὁ δὲ ⸀ἔφη αὐτοῖς· Ἠλίας μὲν ἐλθὼν πρῶτον ⸀ἀποκαθιστάνει πάντα, καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου ἵνα πολλὰ πάθῃ καὶ ⸀ἐξουδενηθῇ;

o de ephe aytois· Elias men elthon proton apokathistanei panta, kai pos gegraptai epi ton yion toy anthropoy ina polla pathe kai exoydenethe;

KJV: And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.

AKJV: And he answered and told them, Elias truly comes first, and restores all things; and how it is written of the Son of man, that he must suffer many things, and be set at nothing.

ASV: And he said unto them, Elijah indeed cometh first, and restoreth all things: and how is it written of the Son of man, that he should suffer many things and be set at nought?

YLT: And he answering said to them, `Elijah indeed, having come first, doth restore all things; and how hath it been written concerning the Son of Man, that many things he may suffer, and be set at nought?

Exposition: Mark 9:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:13

Greek

ἀλλὰ λέγω ὑμῖν ὅτι καὶ Ἠλίας ἐλήλυθεν, καὶ ἐποίησαν αὐτῷ ὅσα ⸀ἤθελον, καθὼς γέγραπται ἐπʼ αὐτόν.

alla lego ymin oti kai Elias elelythen, kai epoiesan ayto osa ethelon, kathos gegraptai ep ayton.

KJV: But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

AKJV: But I say to you, That Elias is indeed come, and they have done to him whatever they listed, as it is written of him. ¶

ASV: But I say unto you, that Elijah is come, and they have also done unto him whatsoever they would, even as it is written of him.

YLT: But I say to you, That also Elijah hath come, and they did to him what they willed, as it hath been written of him.'

Exposition: Mark 9:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:14

Greek

Καὶ ⸂ἐλθόντες πρὸς τοὺς μαθητὰς εἶδον⸃ ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συζητοῦντας ⸂πρὸς αὐτούς⸃.

Kai elthontes pros toys mathetas eidon ochlon polyn peri aytoys kai grammateis syzetoyntas pros aytoys.

KJV: And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.

AKJV: And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.

ASV: And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them.

YLT: And having come unto the disciples, he saw a great multitude about them, and scribes questioning with them,

Exposition: Mark 9:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:15

Greek

καὶ ⸀εὐθὺς πᾶς ὁ ὄχλος ⸂ἰδόντες αὐτὸν ἐξεθαμβήθησαν⸃, καὶ προστρέχοντες ἠσπάζοντο αὐτόν.

kai eythys pas o ochlos idontes ayton exethambethesan, kai prostrechontes espazonto ayton.

KJV: And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.

AKJV: And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.

ASV: And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him.

YLT: and immediately, all the multitude having seen him, were amazed, and running near, were saluting him.

Exposition: Mark 9:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:16

Greek

καὶ ἐπηρώτησεν ⸀αὐτούς· Τί συζητεῖτε πρὸς ⸀αὑτούς;

kai eperotesen aytoys· Ti syzeteite pros aytoys;

KJV: And he asked the scribes, What question ye with them?

AKJV: And he asked the scribes, What question you with them?

ASV: And he asked them, What question ye with them?

YLT: And he questioned the scribes, `What dispute ye with them?'

Exposition: Mark 9:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he asked the scribes, What question ye with them?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:17

Greek

καὶ ⸂ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου⸃· Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον·

kai apekrithe ayto eis ek toy ochloy· Didaskale, enegka ton yion moy pros se, echonta pneyma alalon·

KJV: And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;

AKJV: And one of the multitude answered and said, Master, I have brought to you my son, which has a dumb spirit;

ASV: And one of the multitude answered him, Teacher, I brought unto thee my son, who hath a dumb spirit;

YLT: and one out of the multitude answering said, `Teacher, I brought my son unto thee, having a dumb spirit;

Exposition: Mark 9:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:18

Greek

καὶ ὅπου ⸀ἐὰν αὐτὸν καταλάβῃ ῥήσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ⸀ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.

kai opoy ean ayton katalabe ressei ayton, kai aphrizei kai trizei toys odontas kai xerainetai· kai eipa tois mathetais soy ina ayto ekbalosin, kai oyk ischysan.

KJV: And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.

AKJV: And wherever he takes him, he tears him: and he foams, and gnashes with his teeth, and pines away: and I spoke to your disciples that they should cast him out; and they could not.

ASV: and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able.

YLT: and wherever it doth seize him, it doth tear him, and he foameth, and gnasheth his teeth, and pineth away; and I spake to thy disciples that they may cast it out, and they were not able.'

Exposition: Mark 9:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:19

Greek

ὁ δὲ ἀποκριθεὶς ⸀αὐτοῖς λέγει· Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με.

o de apokritheis aytois legei· O genea apistos, eos pote pros ymas esomai; eos pote anexomai ymon; pherete ayton pros me.

KJV: He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.

AKJV: He answers him, and says, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him to me.

ASV: And he answereth them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me.

YLT: And he answering him, said, `O generation unbelieving, till when shall I be with you? till when shall I suffer you? bring him unto me;'

Exposition: Mark 9:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:20

Greek

καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν ⸂τὸ πνεῦμα εὐθὺς⸃ ⸀συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων.

kai enegkan ayton pros ayton. kai idon ayton to pneyma eythys synesparaxen ayton, kai peson epi tes ges ekylieto aphrizon.

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

AKJV: And they brought him to him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.

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

YLT: and they brought him unto him, and he having seen him, immediately the spirit tare him, and he, having fallen upon the earth, was wallowing--foaming.

Exposition: Mark 9:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:21

Greek

καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ· Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν· ⸀Ἐκ παιδιόθεν·

kai eperotesen ton patera aytoy· Posos chronos estin os toyto gegonen ayto; o de eipen· Ek paidiothen·

KJV: And he asked his father, How long is it ago since this came unto him? And he said, Of a child.

AKJV: And he asked his father, How long is it ago since this came to him? And he said, Of a child.

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

YLT: And he questioned his father, How long time is it since this came to him?' and he said, From childhood,

Exposition: Mark 9:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he asked his father, How long is it ago since this came unto him? And he said, Of a child.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:22

Greek

καὶ πολλάκις ⸂καὶ εἰς πῦρ αὐτὸν⸃ ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι ⸀δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς.

kai pollakis kai eis pyr ayton ebalen kai eis ydata ina apolese ayton· all ei ti dyne, boetheson emin splagchnistheis eph emas.

KJV: And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.

AKJV: And often it has cast him into the fire, and into the waters, to destroy him: but if you can do any thing, have compassion on us, and help us.

ASV: 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.

YLT: and many times also it cast him into fire, and into water, that it might destroy him; but if thou art able to do anything, help us, having compassion on us.'

Exposition: Mark 9:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:23

Greek

ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· Τὸ Εἰ ⸀δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι.

o de Iesoys eipen ayto· To Ei dyne, panta dynata to pisteyonti.

KJV: Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

AKJV: Jesus said to him, If you can believe, all things are possible to him that believes.

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

YLT: And Jesus said to him, `If thou art able to believe! all things are possible to the one that is believing;'

Exposition: Mark 9:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jesus said unto him, If thou canst believe, all things are possible to him that believeth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:24

Greek

⸀εὐθὺς κράξας ὁ πατὴρ τοῦ ⸀παιδίου ἔλεγεν· ⸀Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ.

eythys kraxas o pater toy paidioy elegen· Pisteyo· boethei moy te apistia.

KJV: And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.

AKJV: And straightway the father of the child cried out, and said with tears, Lord, I believe; help you my unbelief.

ASV: Straightway the father of the child cried out, and said, I believe; help thou mine unbelief.

YLT: and immediately the father of the child, having cried out, with tears said, `I believe, sir; be helping mine unbelief.'

Exposition: Mark 9:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:25

Greek

ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ· Τὸ ⸂ἄλαλον καὶ κωφὸν πνεῦμα⸃, ἐγὼ ⸂ἐπιτάσσω σοι⸃, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.

idon de o Iesoys oti episyntrechei ochlos epetimesen to pneymati to akatharto legon ayto· To alalon kai kophon pneyma, ego epitasso soi, exelthe ex aytoy kai meketi eiselthes eis ayton.

KJV: When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.

AKJV: When Jesus saw that the people came running together, he rebuked the foul spirit, saying to him, You dumb and deaf spirit, I charge you, come out of him, and enter no more into him.

ASV: And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him.

YLT: Jesus having seen that a multitude doth run together, rebuked the unclean spirit, saying to it, `Spirit--dumb and deaf--I charge thee, come forth out of him, and no more thou mayest enter into him;'

Exposition: Mark 9:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:26

Greek

καὶ ⸂κράξας καὶ πολλὰ σπαράξας⸃ ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε ⸀τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν.

kai kraxas kai polla sparaxas exelthen· kai egeneto osei nekros oste toys polloys legein oti apethanen.

KJV: 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.

AKJV: And the spirit cried, and rent him sore, and came out of him: and he was as one dead; so that many said, He is dead.

ASV: And having cried out, and torn him much, he came out: and the boy became as one dead; insomuch that the more part said, He is dead.

YLT: and having cried, and rent him much, it came forth, and he became as dead, so that many said that he was dead,

Exposition: Mark 9:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:27

Greek

ὁ δὲ Ἰησοῦς κρατήσας ⸂τῆς χειρὸς αὐτοῦ⸃ ἤγειρεν αὐτόν, καὶ ἀνέστη.

o de Iesoys kratesas tes cheiros aytoy egeiren ayton, kai aneste.

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

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

ASV: But Jesus took him by the hand, and raised him up; and he arose.

YLT: but Jesus, having taken him by the hand, lifted him up, and he arose.

Exposition: Mark 9:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Jesus took him by the hand, and lifted him up; and he arose.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:28

Greek

καὶ ⸂εἰσελθόντος αὐτοῦ⸃ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ ⸂κατʼ ἰδίαν ἐπηρώτων αὐτόν⸃· Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό;

kai eiselthontos aytoy eis oikon oi mathetai aytoy kat idian eperoton ayton· Oti emeis oyk edynethemen ekbalein ayto;

KJV: And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

AKJV: And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

ASV: And when he was come into the house, his disciples asked him privately, How is it that we could not cast it out?

YLT: And he having come into the house, his disciples were questioning him by himself--`Why were we not able to cast it forth?'

Exposition: Mark 9:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he was come into the house, his disciples asked him privately, Why could not we cast him out?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:29

Greek

καὶ εἶπεν αὐτοῖς· Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν ⸀προσευχῇ.

kai eipen aytois· Toyto to genos en oydeni dynatai exelthein ei me en proseyche.

KJV: And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

AKJV: And he said to them, This kind can come forth by nothing, but by prayer and fasting. ¶

ASV: And he said unto them, This kind can come out by nothing, save by prayer.

YLT: And he said to them, `This kind is able to come forth with nothing except with prayer and fasting.'

Exposition: Mark 9:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, This kind can come forth by nothing, but by prayer and fasting.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:30

Greek

Κἀκεῖθεν ἐξελθόντες ⸀παρεπορεύοντο διὰ τῆς Γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ·

Kakeithen exelthontes pareporeyonto dia tes Galilaias, kai oyk ethelen ina tis gnoi·

KJV: And they departed thence, and passed through Galilee; and he would not that any man should know it.

AKJV: And they departed there, and passed through Galilee; and he would not that any man should know it.

ASV: And they went forth from thence, and passed through Galilee; and he would not that any man should know it.

YLT: And having gone forth thence, they were passing through Galilee, and he did not wish that any may know,

Exposition: Mark 9:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they departed thence, and passed through Galilee; and he would not that any man should know it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:31

Greek

ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς ⸂μετὰ τρεῖς ἡμέρας⸃ ἀναστήσεται.

edidasken gar toys mathetas aytoy kai elegen aytois oti O yios toy anthropoy paradidotai eis cheiras anthropon, kai apoktenoysin ayton, kai apoktantheis meta treis emeras anastesetai.

KJV: For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

AKJV: For he taught his disciples, and said to them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

ASV: 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.

YLT: for he was teaching his disciples, and he said to them, `The Son of Man is being delivered to the hands of men, and they shall kill him, and having been killed the third day he shall rise,'

Exposition: Mark 9:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:32

Greek

οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι.

oi de egnooyn to rema, kai ephoboynto ayton eperotesai.

KJV: But they understood not that saying, and were afraid to ask him.

AKJV: But they understood not that saying, and were afraid to ask him. ¶

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

YLT: but they were not understanding the saying, and they were afraid to question him.

Exposition: Mark 9:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But they understood not that saying, and were afraid to ask him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:33

Greek

Καὶ ⸀ἦλθον εἰς Καφαρναούμ. καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς· Τί ἐν τῇ ⸀ὁδῷ διελογίζεσθε;

Kai elthon eis Kapharnaoym. kai en te oikia genomenos eperota aytoys· Ti en te odo dielogizesthe;

KJV: And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?

AKJV: And he came to Capernaum: and being in the house he asked them, What was it that you disputed among yourselves by the way?

ASV: And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning on the way?

YLT: And he came to Capernaum, and being in the house, he was questioning them, `What were ye reasoning in the way among yourselves?'

Exposition: Mark 9:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:34

Greek

οἱ δὲ ἐσιώπων, πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων.

oi de esiopon, pros alleloys gar dielechthesan en te odo tis meizon.

KJV: But they held their peace: for by the way they had disputed among themselves, who should be the greatest.

AKJV: But they held their peace: for by the way they had disputed among themselves, who should be the greatest.

ASV: But they held their peace: for they had disputed one with another on the way, who was the greatest.

YLT: and they were silent, for with one another they did reason in the way who is greater;

Exposition: Mark 9:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But they held their peace: for by the way they had disputed among themselves, who should be the greatest.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:35

Greek

καὶ καθίσας ἐφώνησεν τοὺς δώδεκα καὶ λέγει αὐτοῖς· Εἴ τις θέλει πρῶτος εἶναι ἔσται πάντων ἔσχατος καὶ πάντων διάκονος.

kai kathisas ephonesen toys dodeka kai legei aytois· Ei tis thelei protos einai estai panton eschatos kai panton diakonos.

KJV: And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

AKJV: And he sat down, and called the twelve, and says to them, If any man desire to be first, the same shall be last of all, and servant of all.

ASV: And he sat down, and called the twelve; and he saith unto them, If any man would be first, he shall be last of all, and servant of all.

YLT: and having sat down he called the twelve, and he saith to them, `If any doth will to be first, he shall be last of all, and minister of all.'

Exposition: Mark 9:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:36

Greek

καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς·

kai labon paidion estesen ayto en meso ayton kai enagkalisamenos ayto eipen aytois·

KJV: And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,

AKJV: And he took a child, and set him in the middle of them: and when he had taken him in his arms, he said to them,

ASV: And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them,

YLT: And having taken a child, he set him in the midst of them, and having taken him in his arms, said to them,

Exposition: Mark 9:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:37

Greek

Ὃς ⸀ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ⸁ἂν ἐμὲ ⸀δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με.

Os an en ton toioyton paidion dexetai epi to onomati moy, eme dechetai· kai os an eme dechetai, oyk eme dechetai alla ton aposteilanta me.

KJV: Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

AKJV: Whoever shall receive one of such children in my name, receives me: and whoever shall receive me, receives not me, but him that sent me. ¶

ASV: Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.

YLT: `Whoever may receive one of such children in my name, doth receive me, and whoever may receive me, doth not receive me, but Him who sent me.'

Exposition: Mark 9:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:38

Greek

⸂Ἔφη αὐτῷ ὁ Ἰωάννης⸃· Διδάσκαλε, εἴδομέν τινα ⸀ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, ⸂καὶ ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν⸃.

Ephe ayto o Ioannes· Didaskale, eidomen tina en to onomati soy ekballonta daimonia, kai ekolyomen ayton, oti oyk ekoloythei emin.

KJV: And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.

AKJV: And John answered him, saying, Master, we saw one casting out devils in your name, and he follows not us: and we forbade him, because he follows not us.

ASV: John said unto him, Teacher, we saw one casting out demons in thy name; and we forbade him, because he followed not us.

YLT: And John did answer him, saying, `Teacher, we saw a certain one in thy name casting out demons, who doth not follow us, and we forbade him, because he doth not follow us.'

Exposition: Mark 9:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:39

Greek

ὁ δὲ Ἰησοῦς εἶπεν· Μὴ κωλύετε αὐτόν, οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου καὶ δυνήσεται ταχὺ κακολογῆσαί με·

o de Iesoys eipen· Me kolyete ayton, oydeis gar estin os poiesei dynamin epi to onomati moy kai dynesetai tachy kakologesai me·

KJV: 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.

AKJV: 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.

ASV: But Jesus said, Forbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me.

YLT: And Jesus said, `Forbid him not, for there is no one who shall do a mighty work in my name, and shall be able readily to speak evil of me:

Exposition: Mark 9:39 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:40

Greek

ὃς γὰρ οὐκ ἔστιν καθʼ ⸂ἡμῶν, ὑπὲρ ἡμῶν⸃ ἐστιν.

os gar oyk estin kath emon, yper emon estin.

KJV: For he that is not against us is on our part.

AKJV: For he that is not against us is on our part.

ASV: For he that is not against us is for us.

YLT: for he who is not against us is for us;

Exposition: Mark 9:40 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he that is not against us is on our part.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:41

Greek

Ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ⸀ὀνόματι ὅτι χριστοῦ ἐστε, ἀμὴν λέγω ὑμῖν ⸀ὅτι οὐ μὴ ⸀ἀπολέσῃ τὸν μισθὸν αὐτοῦ.

Os gar an potise ymas poterion ydatos en onomati oti christoy este, amen lego ymin oti oy me apolese ton misthon aytoy.

KJV: 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.

AKJV: For whoever shall give you a cup of water to drink in my name, because you belong to Christ, truly I say to you, he shall not lose his reward.

ASV: For whosoever shall give you a cup of water to drink, because ye are Christ’s, verily I say unto you, he shall in no wise lose his reward.

YLT: for whoever may give you to drink a cup of water in my name, because ye are Christ's, verily I say to you, he may not lose his reward;

Exposition: Mark 9:41 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:42

Greek

Καὶ ὃς ⸀ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν ⸀τούτων τῶν πιστευόντων ⸂εἰς ἐμέ⸃, καλόν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται ⸂μύλος ὀνικὸς⸃ περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν.

Kai os an skandalise ena ton mikron toyton ton pisteyonton eis eme, kalon estin ayto mallon ei perikeitai mylos onikos peri ton trachelon aytoy kai bebletai eis ten thalassan.

KJV: And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

AKJV: And whoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

ASV: And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea.

YLT: and whoever may cause to stumble one of the little ones believing in me, better is it for him if a millstone is hanged about his neck, and he hath been cast into the sea.

Exposition: Mark 9:42 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:43

Greek

Καὶ ἐὰν ⸀σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν ⸂ἐστίν σε⸃ κυλλὸν ⸂εἰσελθεῖν εἰς τὴν ζωὴν⸃ ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ⸀ἄσβεστον.

Kai ean skandalize se e cheir soy, apokopson ayten· kalon estin se kyllon eiselthein eis ten zoen e tas dyo cheiras echonta apelthein eis ten geennan, eis to pyr to asbeston.

KJV: 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, into the fire that never shall be quenched:

AKJV: And if your hand offend you, cut it off: it is better for you to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

ASV: And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire.

YLT: `And if thy hand may cause thee to stumble, cut it off; it is better for thee maimed to enter into the life, than having the two hands, to go away to the gehenna, to the fire--the unquenchable--

Exposition: Mark 9:43 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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, into the fire that never shall be quenched:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:44

KJV: Where their worm dieth not, and the fire is not quenched.

AKJV: Where their worm dies not, and the fire is not quenched.

YLT: where their worm is not dying, and the fire is not being quenched.

Exposition: Mark 9:44 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Where their worm dieth not, and the fire is not quenched.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:45

Greek

καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν· καλόν ἐστίν ⸀σε εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι εἰς τὴν ⸀γέενναν.

kai ean o poys soy skandalize se, apokopson ayton· kalon estin se eiselthein eis ten zoen cholon e toys dyo podas echonta blethenai eis ten geennan.

KJV: And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

AKJV: And if your foot offend you, cut it off: it is better for you to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

ASV: And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell.

YLT: `And if thy foot may cause thee to stumble, cut it off; it is better for thee to enter into the life lame, than having the two feet to be cast to the gehenna, to the fire--the unquenchable--

Exposition: Mark 9:45 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:46

KJV: Where their worm dieth not, and the fire is not quenched.

AKJV: Where their worm dies not, and the fire is not quenched.

YLT: where their worm is not dying, and the fire is not being quenched.

Exposition: Mark 9:46 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Where their worm dieth not, and the fire is not quenched.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:47

Greek

καὶ ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν· καλόν ⸀σέ ἐστιν μονόφθαλμον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς ⸀τὴν ⸀γέενναν,

kai ean o ophthalmos soy skandalize se, ekbale ayton· kalon se estin monophthalmon eiselthein eis ten basileian toy theoy e dyo ophthalmoys echonta blethenai eis ten geennan,

KJV: 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:

AKJV: And if your eye offend you, pluck it out: it is better for you to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

ASV: And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell;

YLT: And if thine eye may cause thee to stumble, cast it out; it is better for thee one-eyed to enter into the reign of God, than having two eyes, to be cast to the gehenna of the fire--

Exposition: Mark 9:47 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:48

Greek

ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται.

opoy o skolex ayton oy teleyta kai to pyr oy sbennytai.

KJV: Where their worm dieth not, and the fire is not quenched.

AKJV: Where their worm dies not, and the fire is not quenched.

ASV: where their worm dieth not, and the fire is not quenched.

YLT: where their worm is not dying, and the fire is not being quenched;

Exposition: Mark 9:48 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Where their worm dieth not, and the fire is not quenched.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:49

Greek

Πᾶς γὰρ πυρὶ ⸀ἁλισθήσεται.

Pas gar pyri alisthesetai.

KJV: For every one shall be salted with fire, and every sacrifice shall be salted with salt.

AKJV: For every one shall be salted with fire, and every sacrifice shall be salted with salt.

ASV: For every one shall be salted with fire.

YLT: for every one with fire shall be salted, and every sacrifice with salt shall be salted.

Exposition: Mark 9:49 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For every one shall be salted with fire, and every sacrifice shall be salted with salt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 9:50

Greek

καλὸν τὸ ἅλας· ἐὰν δὲ τὸ ἅλας ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε; ἔχετε ἐν ἑαυτοῖς ⸀ἅλα, καὶ εἰρηνεύετε ἐν ἀλλήλοις.

kalon to alas· ean de to alas analon genetai, en tini ayto artysete; echete en eaytois ala, kai eireneyete en allelois.

KJV: Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

AKJV: Salt is good: but if the salt have lost his saltiness, with which will you season it? Have salt in yourselves, and have peace one with another.

ASV: Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another.

YLT: The salt is good, but if the salt may become saltless, in what will ye season it ? Have in yourselves salt, and have peace in one another.'

Exposition: Mark 9:50 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.