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.
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.'
Darby: and often it has cast him both into fire and into waters that it might destroy him: but if thou couldst do anything, be moved with pity 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.
| πολλάκις | often |
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Parse: Adverb Root: πολλάκις Sense: often, frequently. |
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| καὶ | both |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| πῦρ | fire |
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Parse: Noun, Accusative Neuter Singular Root: πῦρ Sense: fire. |
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| ἔβαλεν | it casts |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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| ὕδατα | waters |
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Parse: Noun, Accusative Neuter Plural Root: ὕδωρ Sense: water. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἀπολέσῃ | it might destroy |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀπόλλυμι Sense: to destroy. |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| δύνῃ | You are able [to do] |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| βοήθησον | help |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: βοηθέω Sense: to help, succour, bring aid. |
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| ἡμῖν | us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| σπλαγχνισθεὶς | having compassion |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: σπλαγχνίζομαι Sense: to be moved as to one’s bowels, hence to be moved with compassion, have compassion (for the bowels were thought to be the seat of love and pity). |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for Mark 9:22
Jesus had asked (Mark 9:21) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added. [source]
Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy‘s case his own as the Syrophoenician woman had said, “Have mercy on me” (Matthew 15:21). The leper had said: “If thou wilt” (Mark 1:40). This father says: “If thou canst.” [source]
Very touching. The father identifies himself with the son's misery. Compare the Syro-Phoenician, who makes her daughter's case entirely her own: “Have mercy on me” (Matthew 15:22). [source]
Reverse Greek Commentary Search for Mark 9:22
Lit., thrown. She had probably experienced some fearful convulsion when the demon departed. Compare Mark 9:22, of the demon which possessed the boy: “It hath cast him, etc. ( ἔβαλεν )See also Mark 1:26; sa40" translation="">Mark 9:26.sa40 [source]
An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) boēthei while aorist imperative (instant help) boēthēson Mark 9:22. The word comes from boē a cry and theō to run, to run at a cry for help, a vivid picture of this father‘s plight. [source]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2. [source]