The Miracles of Jesus in the Canonical Gospels
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December 6, 2022
Apprentice Travis
True, I replied, I had forgotten…
Republic, Book II
Republic, Book II
introduction
Before a commentary of the miracles that Jesus performs in the Gospels can commence, we must know how miracles are to be understood. A Google search found the following:
1. a surprising and welcome event that is not explicable by natural or scientific laws and is therefore considered to be the work of a divine agency.
2. a highly improbable or extraordinary event, development, or accomplishment that brings very welcome consequences.
3. an amazing product or achievement, or an outstanding example of something.
Of the three definitions, only the first one applies to this investigation, as Jesus’ works are due to the “divine agency”, that is to say, they are supernatural or “some force beyond scientific understanding or the laws of nature.”
There are ten occurrences of the word “miracle” in the KJV: one in the book of Exodus, seven in the Gospels, and twice in the book of Acts.
The KJV translates Strong's H4159 as: wonder (25), sign (8), miracle (2), wondered at (1).
Deuteronomy 29:3 has the plural “miracles”.
The are 27 occurrences of the word “miracles” in the KJV: four are in the Old Testament, nine in the Fourth Gospel, six in Acts, three 3 in 1 Corinthians, three in the Revelation of Jesus Christ, and one each in Galatians and in Hebrews..
The total occurrences of the words “miracle” and “miracles” in the KJV is 37.
The listing of the documented miracles in the four canonical Gospels was found here.
The resurrection accounts were not included and, even if they were, we would omit them, as miracles are like virtues: they need witnesses. The governor of the feast in Cana did not see the miracle of turning water into wine, so he had no reason to suppose that the good wine had a supernatural origin. The creation of the good wine was only known tp Jesus, his unnamed mother, and the servants. No one witnessed the resurrection, although Mary Magdalene was the first to witness the resurrected Lord [Mark 16:9].
Of the 37 categories, the center of the miracles is number 19 [18+1+18], the feeding of the 5,000 women and children, which is the only miracle recorded by all the Gospels [Matthew 14:13-21, Mark 6:30-44, Luke 9:10-17, John 6:1-15].
When starting with Matthew and continuing into Mark, the center of the 71 miracles is number 36 [35+1+35], where Jesus heals the deaf and mute man [Mark 7:31-37].
1. a surprising and welcome event that is not explicable by natural or scientific laws and is therefore considered to be the work of a divine agency.
2. a highly improbable or extraordinary event, development, or accomplishment that brings very welcome consequences.
3. an amazing product or achievement, or an outstanding example of something.
Of the three definitions, only the first one applies to this investigation, as Jesus’ works are due to the “divine agency”, that is to say, they are supernatural or “some force beyond scientific understanding or the laws of nature.”
There are ten occurrences of the word “miracle” in the KJV: one in the book of Exodus, seven in the Gospels, and twice in the book of Acts.
The KJV translates Strong's H4159 as: wonder (25), sign (8), miracle (2), wondered at (1).
Deuteronomy 29:3 has the plural “miracles”.
The are 27 occurrences of the word “miracles” in the KJV: four are in the Old Testament, nine in the Fourth Gospel, six in Acts, three 3 in 1 Corinthians, three in the Revelation of Jesus Christ, and one each in Galatians and in Hebrews..
The total occurrences of the words “miracle” and “miracles” in the KJV is 37.
The listing of the documented miracles in the four canonical Gospels was found here.
The resurrection accounts were not included and, even if they were, we would omit them, as miracles are like virtues: they need witnesses. The governor of the feast in Cana did not see the miracle of turning water into wine, so he had no reason to suppose that the good wine had a supernatural origin. The creation of the good wine was only known tp Jesus, his unnamed mother, and the servants. No one witnessed the resurrection, although Mary Magdalene was the first to witness the resurrected Lord [Mark 16:9].
Of the 37 categories, the center of the miracles is number 19 [18+1+18], the feeding of the 5,000 women and children, which is the only miracle recorded by all the Gospels [Matthew 14:13-21, Mark 6:30-44, Luke 9:10-17, John 6:1-15].
When starting with Matthew and continuing into Mark, the center of the 71 miracles is number 36 [35+1+35], where Jesus heals the deaf and mute man [Mark 7:31-37].
For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes.
War of the Jews, Book 2, Chapter 8, paragraph 2 However, Ananus's concern was... to persuade the seditious to consult their own interest, and to restrain the madness of those that had the name of zealots.... War of the Jews, Book 2, Chapter 22, paragraph 1 |
Josephus explicitly writes that there are three philosophical sects of the Jews and one implied sect, the zealots. The outlook of these four sects can found assigned to each of the four canonical Gospels.
Occurrences of Pharisee and Sadducee in the Gospels:
Occurrences of Pharisee and Sadducee in the Gospels:
Pharisee G5330
30 Matthew 28 Luke 20 John 12 Mark |
Sadducee G4523
7 Matthew 1 Mark 1 Luke - John |
Zealotes G2207 occurs once in Luke 6:15 and is derived from G2206 which does not occur in the Gospels. Iscariot G2469 is found in the Gospels.
Occurrences of Zealotes in the Gospels:
Occurrences of Zealotes in the Gospels:
5 John
2 Matthew 2 Mark 2 Luke |
In conclusion to this part, the Pharisees can be assigned to Luke, the Sadducees to Matthew, the Zealots to John, and the unnamed Essenes to Luke. There are many terms associated with Essenes, among which are the “poor”. The sin offering mentioned in the Gospel of Luke is for the poor [Luke 2:24]. Of course, additional research is required to determine if the four Gospels do conform to the four philosophies of the Jews.
Healand: From Middle English healend, from Old English hǣlend (“Jesus”, literally “healer or savior”), equivalent to heal + -and. Cognate with Dutch Heiland (“Saviour, Christ”), German Heiland (“Saviour, Redeemer”).
As most of the miracles under discussion involve cures or healing, it not surprising that Jesus initially arrived on English shores as a “healer” or the “healer”.
The abbreviation for the “King James Bible version” is “KJV”. The Greek text is courtesy of The Blue Letter Bible.
Healand: From Middle English healend, from Old English hǣlend (“Jesus”, literally “healer or savior”), equivalent to heal + -and. Cognate with Dutch Heiland (“Saviour, Christ”), German Heiland (“Saviour, Redeemer”).
As most of the miracles under discussion involve cures or healing, it not surprising that Jesus initially arrived on English shores as a “healer” or the “healer”.
The abbreviation for the “King James Bible version” is “KJV”. The Greek text is courtesy of The Blue Letter Bible.
1. water into wine
John 2:1-11
1 And the third day there was a marriage G1062 in Cana of Galilee; and the mother of Jesus was there2 and both Jesus was called G2564 and his disciples to the marriage3 and when they wanted wine, the mother of Jesus saith unto him, 'They have no wine.'4 Jesus saith unto her, ‘Woman G1135, what have I to do with thee? mine hour is not yet come.’5 His mother saith unto the servants, ‘Whatsoever he saith unto you, do it.’6 and there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.7 Jesus saith unto them, ‘Fill the waterpots with water.’ and they filled them up to the brim8 and he saith unto them, ‘Draw out now, and bear unto the governor G755 of the feast.’ and they bare it.9 When the ruler G755 of the feast had tasted the water that was made wine and knew not whence it was: (but the servants which drew the water knew;) the governor G755 of the feast called the bridegroom10 and saith unto him, ‘Every man at the beginning doth set forth good wine and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.’11 This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory;and his disciples believed on him.
the third day: Tuesday.
Although she was not “called”, Jesus’ mother is at the wedding.
The KJV translates the masculine noun γάμος Strong's G1062 as: marriage (9), wedding (7).
The KJV translates the verb καλέω Strong's G2564 as: call (125), bid (16), be so named (1),
named (with G3686) (1), miscellaneous (3).
The KJV translates the feminine noun γυνή Strong's G1135 as: women (129), wife (92).
It is atypical to call one’s mother “Woman” and, if the translators chose “wife”, then the average reader would become needlessly confused. We suggest that by calling his mother γύναι, Jesus intimates that the lack of wine is the responsibility of the bride and the bride’s family and is not his concern.
Jesus’ mother is not named in the fourth Gospel, although her sister, Mary, is named [John 20:25].
The KJV translates the masculine noun ἀρχιτρίκλινος Strong's G755 as: governor of the feast (2), ruler of the feast (1).
Jesus responds to his mother’s request.
Although she was not “called”, Jesus’ mother is at the wedding.
The KJV translates the masculine noun γάμος Strong's G1062 as: marriage (9), wedding (7).
The KJV translates the verb καλέω Strong's G2564 as: call (125), bid (16), be so named (1),
named (with G3686) (1), miscellaneous (3).
The KJV translates the feminine noun γυνή Strong's G1135 as: women (129), wife (92).
It is atypical to call one’s mother “Woman” and, if the translators chose “wife”, then the average reader would become needlessly confused. We suggest that by calling his mother γύναι, Jesus intimates that the lack of wine is the responsibility of the bride and the bride’s family and is not his concern.
Jesus’ mother is not named in the fourth Gospel, although her sister, Mary, is named [John 20:25].
The KJV translates the masculine noun ἀρχιτρίκλινος Strong's G755 as: governor of the feast (2), ruler of the feast (1).
Jesus responds to his mother’s request.
2. a nobleman's son
John 4:43-54
43 Now after two days he departed thence and went into Galilee.44 For Jesus himself testified that a prophet hath no honour in his own country.45 Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast G1859: for they also went unto the feast G1859.46 So Jesus came again into Cana of Galilee, where he made the water wine and there was a certain nobleman G937 whose son was sick at Capernaum.47 When he heard that Jesus was come out of Judaea into Galilee, he went unto him and besought him that he would come down and heal his son: for he was at the point of death.48 Then said Jesus unto him, ‘Except ye see signs G4592 and wonders G5059, ye will not believe.’49 The nobleman saith unto him, ‘Sir, come down ere my child die.’50 Jesus saith unto him, ‘Go thy way; thy son liveth.’ and the man believed the word that Jesus had spoken unto him and he went his way 51 and as he was now going down, his servants met him and told him, saying, ‘Thy son liveth.’52 Then enquired he of them the hour when he began to amend and they said unto him, ‘Yesterday at the seventh hour the fever left him.’53 So the father knew that it was at the same hour, in the which Jesus said unto him, ‘Thy son liveth:’ and himself believed and his whole house.54 This is again the second miracle [G4592] that Jesus did, when he was come out of Judaea into Galilee.
The King James Bible version translates the feminine noun ἑορτή Strong's G1859 as: feast (26), holy day (1).
The King James Bible version translates the adjective βασιλικός Strong's G937 as: nobleman (2), royal (2), king's country (with G3588) (1).
The King James Bible version translates the neuter noun σημεῖον Strong's G4592 as: sign (50), miracle (23), wonder (3), token (1).
The first two miracles in the fourth Gospel are noted by the author and there is no subsequent enumeration.
The nobleman asks Jesus.
The King James Bible version translates the adjective βασιλικός Strong's G937 as: nobleman (2), royal (2), king's country (with G3588) (1).
The King James Bible version translates the neuter noun σημεῖον Strong's G4592 as: sign (50), miracle (23), wonder (3), token (1).
The first two miracles in the fourth Gospel are noted by the author and there is no subsequent enumeration.
The nobleman asks Jesus.
3. demon possessed man
Mark 1:21-27
21 And they went into Capernaum and straightway on the sabbath day he entered into the synagogue G4684 and taught22 and they were astonished at his doctrine: for he taught them as one that had authority and not as the scribes23 and there was in their synagogue a man with an unclean G169 spirit; and he cried out,24 saying, ‘Let us alone; what have we to do with thee, thou Jesus of Nazareth G3749? art thou come to destroy G622 us? I know thee who thou art, the Holy One G40 of God.’25 and Jesus rebuked him, saying, ‘Hold thy peace and come out of him.’26 and when the unclean G169 spirit had torn him and cried with a loud voice, he came out of him27 and they were all amazed, insomuch that they questioned among themselves, saying, ‘What thing is this? what new doctrine is this? for with authority commandeth he even the unclean G169 spirits, and they do obey him.’
The KJV translates the feminine noun συναγωγή Strong's G4864 as: synagogue (55),
congregation (1), assembly (1).
The KJV translates the adjective ἀκάθαρτος Strong's G169 as: unclean (28), foul (2).
The KJV translates the verb ἀπόλλυμι Strong's G622 as: perish (33), destroy (26), lose (22),
be lost (5), lost (4), miscellaneous (2).
The KJV translates the adjective Ναζαρηνός Strong's G3479 as: of Nazareth (4).
The KJV translates the adjective ἅγιος Strong's G40 as: holy (161), saints (61), Holy One (4), miscellaneous (3).
The Greek text has the definite article, ὁ ἅγιος, therefore, “the Holy One” is the correct translation.
Jesus heals the man and commands the demons to be silent, so they cannot declare that Jesus is the Holy One of God.
congregation (1), assembly (1).
The KJV translates the adjective ἀκάθαρτος Strong's G169 as: unclean (28), foul (2).
The KJV translates the verb ἀπόλλυμι Strong's G622 as: perish (33), destroy (26), lose (22),
be lost (5), lost (4), miscellaneous (2).
The KJV translates the adjective Ναζαρηνός Strong's G3479 as: of Nazareth (4).
The KJV translates the adjective ἅγιος Strong's G40 as: holy (161), saints (61), Holy One (4), miscellaneous (3).
The Greek text has the definite article, ὁ ἅγιος, therefore, “the Holy One” is the correct translation.
Jesus heals the man and commands the demons to be silent, so they cannot declare that Jesus is the Holy One of God.
Luke 4:31-36
31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath days32 and they were astonished at his doctrine: for his word was with power33 and in the synagogue there was a man, which had a spirit of an unclean devil G1140 and cried out with a loud voice, 34 saying, 'Let us alone; what have we to do with thee, thou Jesus of Nazareth G3479? art thou come to destroy us? I know thee who thou art; the Holy [G40] One of God.' 35 and Jesus rebuked him, saying, 'Hold thy peace and come out of him.' and when the devil G1140 had thrown him in the midst, he came out of him and hurt him not 36 and they were all amazed and spake among themselves, saying, 'What a word is this! for with authority and power he commandeth the unclean G169 spirits, and they come out.'
The KJV translates the neuter noun δαιμόνιον Strong's G1140 as: devil (59), god (1).
The single occurrence that the word G1140 is translated as “gods”:
Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: G1140 because he preached unto them Jesus, and the resurrection. Acts 17:18
Hold thy peace: The unclean devil obeys Jesus command to be silent.
Jesus initiates the exorcism.
The single occurrence that the word G1140 is translated as “gods”:
Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: G1140 because he preached unto them Jesus, and the resurrection. Acts 17:18
Hold thy peace: The unclean devil obeys Jesus command to be silent.
Jesus initiates the exorcism.
4. peter's mother in law
Matthew 8:14-15
14 And when Jesus was come into Peter's house, he saw his wife's mother G3994 laid and sick of a fever15 and he touched her hand and the fever left her and she arose and ministered unto them.
Peter's house: It seems that Peter’s house is in Capernaum [Matthew 8:5].
The KJV translates the feminine noun πενθερά Strong's G3994 as: mother in law (3),
wife's mother (3).
Jesus takes the initiative to heal Peter’s mother in law.
The KJV translates the feminine noun πενθερά Strong's G3994 as: mother in law (3),
wife's mother (3).
Jesus takes the initiative to heal Peter’s mother in law.
Mark 1:29-31
29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew with James and John. 30 But Simon's wife's mother G3994 lay sick of a fever and anon they tell him of her31 and he came and took her by the hand and lifted her up and immediately the fever left her and she ministered unto them.
the house of Simon and Andrew: The house is owned by Simon and Andrew. Simon and Andrew are brothers [Mark 1:16]. The house seems to be in Capernaum [Mark 1:21].
Jesus is asked by Simon and Andrew to heal Simon’s mother in law.
Jesus is asked by Simon and Andrew to heal Simon’s mother in law.
Luke 4:38-39
38 And he arose out of the synagogue and entered into Simon's house and Simon's wife's mother G3994 was taken with a great fever and they besought him for her39 and he stood over her and rebuked the fever and it left her and immediately she arose and ministered unto them.
The house can belong to Simon and to Andrew and any reference Andrew can be omitted, as he is not involved with the story of Simon’s mother in law.
they besought him for her: In the context of this passage, the pronoun “they” refers to Simon and his mother in law. Alternately, “they” could refer to Simon, Andrew, James, and John [Mark 1:29], if these are the same retelling.
Jesus is approached to heal Simon’s mother in law.
they besought him for her: In the context of this passage, the pronoun “they” refers to Simon and his mother in law. Alternately, “they” could refer to Simon, Andrew, James, and John [Mark 1:29], if these are the same retelling.
Jesus is approached to heal Simon’s mother in law.
5. many sick
Matthew 8:16-17
16 When the even was come, they brought unto him many that were possessed with devils G1139 and he cast out the spirits with his word and healed all that were sick17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 'Himself took our infirmities, and bare our sicknesses [Isaiah 53:4].'
the even was come: Many were brought to Jesus at sunset, indicating this occurs at Saturday night, after the Sabbath.
The KJV translates the thirteen occurrences of the verb δαιμονίζομαι Strong's G1139 as:
possessed with devils (4), possessed with the devil (3), of the devils (2), vexed with a devil (1), possessed with a devil (1), have a devil (1).
The KJV translates the thirteen occurrences of the verb δαιμονίζομαι Strong's G1139 as:
possessed with devils (4), possessed with the devil (3), of the devils (2), vexed with a devil (1), possessed with a devil (1), have a devil (1).
Mark 1:32-34
32 And at even, when the sun did set, they brought unto him all that were diseased G2560 and them that were possessed with devils G1139 33 and all the city was gathered together at the door34 and he healed many that were sick of divers diseases and cast out many devils and suffered not the devils to speak, because they knew him.
The KJV translates the adverb κακῶς Strong's G2560 as: be sick (with G2192) (7),
be diseased (with G2192) (2), evil (2), grievously (1), sore (1), miserable (1), amiss (1),
sick people (with G2192) (1).
Strong’s G2560 is derived from Strong’s G2556.
The KJV translates the adjective κακός Strong's G2556 as: evil (40), evil things (3), harm (2),
that which is evil (with G3458) (2), wicked (1), ill (1), bad (1), noisome (1).
all that were diseased: Many people are brought to Jesus to be cured.
suffered not the devils to speak: Jesus does not want people to know he is Christ and the devils obey.
be diseased (with G2192) (2), evil (2), grievously (1), sore (1), miserable (1), amiss (1),
sick people (with G2192) (1).
Strong’s G2560 is derived from Strong’s G2556.
The KJV translates the adjective κακός Strong's G2556 as: evil (40), evil things (3), harm (2),
that which is evil (with G3458) (2), wicked (1), ill (1), bad (1), noisome (1).
all that were diseased: Many people are brought to Jesus to be cured.
suffered not the devils to speak: Jesus does not want people to know he is Christ and the devils obey.
Luke 4:40-41
40 Now when the sun was setting, all they that had any sick G770 with divers diseases G3554. brought them unto him and he laid his hands on every one of them and healed them41 and devils G1141 also came out of many, crying out and saying, ‘Thou art Christ the Son of God.’ and he rebuking them suffered them not to speak: for they knew that he was Christ.
The KJV translates the verb ἀσθενέω Strong's G770 as: be weak (12), be sick (10), sick (7), weak (3), impotent man (1), be diseased (1), be made weak (1).
The KJV translates the feminine noun νόσος Strong's G3554 as: disease (6), sickness (5),
infirmity (1).
The sick are brought to Jesus to be cured.
suffered them not to speak: Jesus does not want people to know he is the Christ and the devils obey his command.
The KJV translates the feminine noun νόσος Strong's G3554 as: disease (6), sickness (5),
infirmity (1).
The sick are brought to Jesus to be cured.
suffered them not to speak: Jesus does not want people to know he is the Christ and the devils obey his command.
6. catch of fish
Luke 5:1-11
5 And it came to pass, that as the people pressed upon him to hear the word of God, he stood by the lake G3041 of Gennesaret G1082 2 and saw two ships standing by the lake: but the fishermen were gone out of them and were washing their nets3 and he entered into one of the ships, which was Simon's and prayed him that he would thrust out a little from the land and he sat down and taught the people out of the ship.4 Now when he had left speaking, he said unto Simon, ‘Launch out into the deep and let down your nets for a draught.’5 and Simon answering said unto him, ‘Master G1988, we have toiled all the night and have taken nothing: nevertheless at thy word I will let down the net.’6 and when they had this done, they inclosed a great multitude of fishes and their net brake7 and they beckoned unto their partners, which were in the other ship, that they should come and help them and they came and filled both the ships, so that they began to sink.8 When Simon Peter saw it, he fell down at Jesus' knees, saying, ‘Depart from me; for I am a sinful man, O Lord.’9 For he was astonished and all that were with him, at the draught of the fishes which they had taken10 and so was also James and John, the sons of Zebedee, which were partners with Simon, and Jesus said unto Simon, ‘Fear not; from henceforth thou shalt catch men.’11 and when they had brought their ships to land, they forsook all and followed him.
The KJV translates the feminine noun λίμνη Strong's G3041 as: lake (10).
The KJV translates the proper locative noun Γεννησαρέτ Strong's G1082 as: Gennesaret (3).
The KJV translates the masculine noun ἐπιστάτης Strong's G1988 as: Master (7).
ἐπιστάτης is only located in the Gospel of Luke.
Simon Peter declares that he is a sinful man and he was “astonished”, as were the brothers James and John who are partners with Simon. Jesus says to Simon. “Henceforth, thou shalt catch men.”
Simon has one ship and his partners, James and John, have the second ship.
Jesus initiates the miracle.
The KJV translates the proper locative noun Γεννησαρέτ Strong's G1082 as: Gennesaret (3).
The KJV translates the masculine noun ἐπιστάτης Strong's G1988 as: Master (7).
ἐπιστάτης is only located in the Gospel of Luke.
Simon Peter declares that he is a sinful man and he was “astonished”, as were the brothers James and John who are partners with Simon. Jesus says to Simon. “Henceforth, thou shalt catch men.”
Simon has one ship and his partners, James and John, have the second ship.
Jesus initiates the miracle.
7. man with leprosy
Matthew 8:1-4
1 When he was come down from the mountain, great multitudes followed him2 and, behold, there came a leper and worshipped him, saying, ‘Lord, if thou wilt, thou canst make me clean.’3 and Jesus put forth his hand and touched him, saying, ‘I will; be thou clean.’ and immediately his leprosy was cleansed4 and Jesus saith unto him, ‘See thou tell no man; but go thy way, shew thyself to the priest and offer the gift that Moses commanded, for a testimony G3142 unto them.’
Jesus tells the cured man not to tell anyone.
The KJV translates the netuer noun μαρτύριον Strong's G3142 as: testimony (15), witness (4),
to be testified (1).
Jesus is approached by the leper.
The KJV translates the netuer noun μαρτύριον Strong's G3142 as: testimony (15), witness (4),
to be testified (1).
Jesus is approached by the leper.
Mark 1:40-45
40 And there came a leper to him, beseeching him and kneeling down to him and saying unto him, ‘If thou wilt, thou canst make me clean.’41 and Jesus, moved with compassion, put forth his hand and touched him and saith unto him, ‘I will; be thou clean.’42 and as soon as he had spoken, immediately the leprosy departed from him and he was cleansed43 and he straitly charged him and forthwith sent him away44 and saith unto him, ‘See thou say nothing to any man, but go thy way, shew thyself to the priest and offer for thy cleansing those things which Moses commanded, for a testimony G3142 unto them.’45 But he went out and began to publish G2784 it much and to blaze abroad G1310 the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places and they came to him from every quarter.
The KJV translates the verb κηρύσσω Strong's G2784 as: preach (51), publish (5), proclaim (2), preached (with G2258) (2), preacher (1).
The KJV translates the verb διαφημίζω Strong's G1310 as: spread abroad (one's) fame (1),
be commonly reported (1), blaze abroad (1).
Jesus tells the healed man to not tell anyone and, similar to many followers of Christ, he ignores Jesus’ explicit command.
Jesus is approached by the leper.
The KJV translates the verb διαφημίζω Strong's G1310 as: spread abroad (one's) fame (1),
be commonly reported (1), blaze abroad (1).
Jesus tells the healed man to not tell anyone and, similar to many followers of Christ, he ignores Jesus’ explicit command.
Jesus is approached by the leper.
Luke 5:12-14
12 And it came to pass, when he was in a certain city, behold a man full of leprosy who, seeing Jesus, fell on his face and besought him, saying, ‘Lord, if thou wilt, thou canst make me clean.’13 and he put forth his hand and touched him, saying, ‘I will: be thou clean.’ and immediately the leprosy departed from him14 and he charged him to tell no man: but go and shew thyself to the priest and offer for thy cleansing, according as Moses commanded, for a testimony G3142 unto them.
Jesus is approached by the man with leprosy and Jesus commands the cured man not tell anyone.
8. centurion's servant
Matthew 8:5-13
5 And when Jesus was entered into Capernaum, there came unto him a centurion G1543 beseeching him6 and saying, ‘Lord, my servant lieth at home sick of the palsy, grievously tormented.’7 and Jesus saith unto him, ‘I will come and heal him’.8 The centurion answered and said, ‘Lord, I am not worthy G2524 that thou shouldest come under my roof: but speak the word only and my servant shall be healed.9 For I am a man under authority, having soldiers under me and I say to this man, Go, and he goeth and to another, Come, and he cometh and to my servant, Do this, and he doeth it.’10 When Jesus heard it, he marvelled G2296 and said to them that followed, ‘Verily I say unto you, I have not found so great faith, no, not in Israel.11 and I say unto you, That many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven.12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.’13 and Jesus said unto the centurion, ‘Go thy way and as thou hast believed, so be it done unto thee.’ and his servant was healed in the selfsame hour.
The KJV translates the masculine noun ἑκατοντάρχης Strong's G1543 as: centurion (21).
The KJV translates the adjective ἱκανός Strong's G2425 as: many (11), much (6), worthy (5), long (4), sufficient (3), miscellaneous (12).
the children of the kingdom shall be cast out into outer darkness: This is a difficult passage to interpret.
The centurion approaches Jesus.
The KJV translates the adjective ἱκανός Strong's G2425 as: many (11), much (6), worthy (5), long (4), sufficient (3), miscellaneous (12).
the children of the kingdom shall be cast out into outer darkness: This is a difficult passage to interpret.
The centurion approaches Jesus.
Luke 7:1-10
1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum2 and a certain centurion's servant, who was dear unto him, was sick and ready to die3 and when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant4 and when they [the elders of the Jews] came to Jesus, they besought him instantly, saying, ‘That he was worthy for whom he should do this:5 For he loveth our nation and he hath built us a synagogue.’6 Then Jesus went with them and when he was now not far from the house, the centurion sent friends to him, saying unto him, ‘Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:7 Wherefore neither thought I myself worthy to come unto thee: but say in a word and my servant shall be healed.8 For I also am a man set under authority, having under me soldiers and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.’9 When Jesus heard these things, he marvelled G2296 at him and turned him about and said unto the people that followed him, ‘I say unto you, I have not found so great faith, no, not in Israel.’10 and they that were sent, returning to the house, found the servant whole that had been sick.
The KJV translates the verb θαυμάζω Strong's G2296 as: marvel (29), wonder (14),
have in admiration (1), admire (1), marvelled (with G2258) (1), variations of 'wonder' (1).
he hath built us a synagogue: First century Roman centurions are well paid.
The Roman centurion has more faith than Jesus has found in Israel.
The centurion approaches Jesus.
have in admiration (1), admire (1), marvelled (with G2258) (1), variations of 'wonder' (1).
he hath built us a synagogue: First century Roman centurions are well paid.
The Roman centurion has more faith than Jesus has found in Israel.
The centurion approaches Jesus.
9. paralytic man
Matthew 9:1-8
1 And he entered into a ship and passed over and came into his own city2 and, behold, they brought to him a man sick of the palsy, lying on a bed and Jesus seeing their faith said unto the sick of the palsy; ‘Son, be of good cheer; thy sins be forgiven thee.’3 and, behold, certain of the scribes said within themselves, ‘This man blasphemeth [G987].’4 and Jesus knowing their thoughts said, ‘Wherefore think ye evil in your hearts?5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise and walk?6 But that ye may know that the Son of man hath power on earth to forgive sins,’ (then saith he to the sick of the palsy,) ‘Arise, take up thy bed, and go unto thine house.’7 And he arose and departed to his house.8 But when the multitudes saw it, they marvelled G2296 and glorified God, which had given such power unto men.
Capernaum is Jesus’ city [Mark 2:1].
The KJV translates the verb βλασφημέω Strong's G987 as: blaspheme (17), speak evil of (10),
rail on (2), blasphemer (1), speak blasphemy (1), blasphemously (1), miscellaneous (3).
power unto men: ἀνθρώποις, dative plural masculine
The man with palsy is brought to Jesus.
It is not obvious why people would marvel that God would give men such power, when only one man, Jesus, had this power. Our speculation is that the wording “men” includes the many magicians throughout the land offering cures.
The KJV translates the verb βλασφημέω Strong's G987 as: blaspheme (17), speak evil of (10),
rail on (2), blasphemer (1), speak blasphemy (1), blasphemously (1), miscellaneous (3).
power unto men: ἀνθρώποις, dative plural masculine
The man with palsy is brought to Jesus.
It is not obvious why people would marvel that God would give men such power, when only one man, Jesus, had this power. Our speculation is that the wording “men” includes the many magicians throughout the land offering cures.
Mark 2:1-12
1 And again he entered into Capernaum after some days; and it was noised G191 that he was in the house2 and straightway many G4183 were gathered together, insomuch that there was no room to receive them, no, not so much as about the door and he preached the word unto them3 and they come unto him, bringing one sick of the palsy, which was borne of four4 and when they could not come nigh unto him for the press G3793, they uncovered the roof where he was and when they had broken it up, they let down the bed wherein the sick of the palsy lay.5 When Jesus saw their faith, he said unto the sick of the palsy, ‘Son, thy sins be forgiven thee.’6 But there was certain of the scribes sitting there and reasoning in their hearts,7 ‘Why doth this man thus speak blasphemies G988? who can forgive sins but God only?’8 and immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, ‘Why reason ye these things in your hearts?9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?10 But that ye may know that the Son of man hath power on earth to forgive sins,’ (he saith to the sick of the palsy,)11 ‘I say unto thee, Arise, and take up thy bed, and go thy way into thine house.’12 and immediately he arose, took up the bed and went forth before them all; insomuch that they were all amazed and glorified God, saying, ‘We never saw it on this fashion G3779.’
The KJV translates the verb ἀκούω Strong's G191 as: hear (418), hearken (6), give audience (3), hearer (2), miscellaneous (8).
The KJV translates the adjective πολύς Strong's G4183 as: many (210), much (73), great (59), miscellaneous (23).
The KJV translates the masculine noun ὄχλος Strong's G3793 as: people (82), multitude (79),
press (5), company (7), number of people (1), number (1).
The KJV translates the feminine noun βλασφημία Strong's G988 as: blasphemy (16), railing (2),
evil speaking (1).
The KJV translates the adverb οὕτω(ς) Strong's G3779 as: so (164), thus (17), even so (9),
on this wise (6), likewise (4), after this manner (3), miscellaneous (10).
The man with palsy is brought to Jesus.
The KJV translates the adjective πολύς Strong's G4183 as: many (210), much (73), great (59), miscellaneous (23).
The KJV translates the masculine noun ὄχλος Strong's G3793 as: people (82), multitude (79),
press (5), company (7), number of people (1), number (1).
The KJV translates the feminine noun βλασφημία Strong's G988 as: blasphemy (16), railing (2),
evil speaking (1).
The KJV translates the adverb οὕτω(ς) Strong's G3779 as: so (164), thus (17), even so (9),
on this wise (6), likewise (4), after this manner (3), miscellaneous (10).
The man with palsy is brought to Jesus.
Luke 5:17-26
17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors G3547 of the law sitting by, which were come out of every town of Galilee and Judaea and Jerusalem and the power of the Lord was present to heal them18 and, behold, men brought in a bed a man which was taken with a palsy:and they sought means to bring him in and to lay him before him19 and when they could not find by what way they might bring him in because of the multitude, they went upon the housetop and let him down through the tiling with his couch into the midst before Jesus20 and when he saw their faith, he said unto him, ‘Man, thy sins are forgiven thee.’21 and the scribes and the Pharisees began to reason, saying, ‘Who is this which speaketh blasphemies G988? Who can forgive sins, but God alone?’22 But when Jesus perceived their thoughts G1261] he answering said unto them, ‘What reason ye in your hearts?23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?24 But that ye may know that the Son of man hath power upon earth to forgive sins,’ (he said unto the sick of the palsy,) ‘I say unto thee, Arise and take up thy couch and go into thine house.’25 and immediately he rose up before them and took up that whereon he lay and departed to his own house, glorifying God26 and they were all amazed and they glorified God, and were filled with fear, saying, ‘We have seen strange things G3861 to day.’
The KJV translates the masculine noun διαλογισμός Strong's G1261 as: thought (9), reasoning (1), imagination (1), doubtful (1), disputing (1), doubting (1).
The KJV translates the masculine noun νομοδιδάσκαλος Strong's G3547 as: doctor of the law (2), teacher of the law (1).
The KJV translates the adjective παράδοξος Strong's G3861 as: strange (1).
The man with palsy is brought to Jesus.
The KJV translates the masculine noun νομοδιδάσκαλος Strong's G3547 as: doctor of the law (2), teacher of the law (1).
The KJV translates the adjective παράδοξος Strong's G3861 as: strange (1).
The man with palsy is brought to Jesus.
10. man with a whithered hand
Matthew 12:9-14
9 And when he was departed thence, he went into their synagogue10 and, behold, there was a man which had his hand withered and they asked him, saying, ‘Is it lawful to heal on the sabbath days?’ that they might accuse G2723 him11 and he said unto them, ‘What man shall there be among you, that shall have one sheep and if it fall into a pit on the sabbath day, will he not lay hold on it and lift it out?12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.’13 Then saith he to the man, ‘Stretch forth thine hand.’ and he stretched it forth and it was restored whole, like as the other.14 Then the Pharisees went out and held a council G4824 against him, how they might destroy G622 him.
The KJV translates the verb κατηγορέω Strong's G2723 as: accuse (21), object (1).
The KJV translates the neuter noun συμβούλιον Strong's G4824, a neuter noun, as: counsel (5), council (2), consultation (1).
The KJV translates the neuter noun συμβούλιον Strong's G4824, a neuter noun, as: counsel (5), council (2), consultation (1).
Mark 3:1-6
1 And he entered again into the synagogue;and there was a man there which had a withered G3583 hand2 and they watched him, whether he would heal G2323 him on the sabbath day; that they might accuse G2723 him3 and he saith unto the man which had the withered hand, 'Stand forth.'4 and he saith unto them, ‘Is it lawful to do good on the sabbath days or to do evil? to save life or to kill?’ But they held their peace5 and when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, ‘Stretch forth thine hand.’ and he stretched it out and his hand was restored whole as the other6 and the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
The KJV translates the verb ξηραίνω Strong's G3583 as: wither away (6), wither (5), dry up (3),
pine away (1), be ripe (1).
The KJV translates the verb θεραπεύω Strong's G2323 as: heal (38), cure (5), worship (1).
Herodians: The Pharisees conspire with the ruling family, otherwise said, the enemy of my enemy is my friend.
pine away (1), be ripe (1).
The KJV translates the verb θεραπεύω Strong's G2323 as: heal (38), cure (5), worship (1).
Herodians: The Pharisees conspire with the ruling family, otherwise said, the enemy of my enemy is my friend.
Luke 6:6-11
6 And it came to pass also on another sabbath, that he entered into the synagogue and taught and there was a man whose right hand was withered7 and the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation G2724 against him.8 But he knew their thoughts and said to the man which had the withered hand, ‘Rise up and stand forth in the midst.’ and he arose and stood forth.9 Then said Jesus unto them, ‘I will ask you one thing; Is it lawful on the sabbath days to do good or to do evil? to save life or to destroy G622 it?’10 and looking round about upon them all, he said unto the man, ‘Stretch forth thy hand.’ and he did so and his hand was restored whole as the other.11 and they were filled with madness G454 and communed G1255 one with another what they might do to Jesus.
The KJV translates the feminine noun κατηγορία Strong's G2724 as: accusation (3), accused (1).
The KJV translates the feminine noun ἄνοια Strong's G454 as: madness (1), folly (1).
The KJV translates the verb διαλαλέω Strong's G1255 as: noise abroad (1), commune (1).
I will ask you: 2nd Person Accusative Plural
Jesus takes the initiative to heal the man.
The KJV translates the feminine noun ἄνοια Strong's G454 as: madness (1), folly (1).
The KJV translates the verb διαλαλέω Strong's G1255 as: noise abroad (1), commune (1).
I will ask you: 2nd Person Accusative Plural
Jesus takes the initiative to heal the man.
11. son of the widow
Luke 7:11-17
11 And it came to pass the day after, that he went into a city called Nain G3484 and many G2425 of his disciples went with him and much G4183 people G3793 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother and she was a widow and much people of the city was with her.13 And when the Lord saw her, he had compassion on her and said unto her, ‘Weep not.’14 and he came and touched the bier and they that bare him stood still and he said, ‘Young man, I say unto thee, Arise.’15 and he that was dead sat up and began to speak And he delivered him to his mother.16 And there came a fear on all: and they glorified God, saying, ‘That a great prophet is risen up among us' and 'That God hath visited his people.’17 And this rumour G3056 of him went forth throughout all Judaea and throughout all the region round about.
The KJV translates the proper locative noun Ναΐν Strong's G3484 in the following manner: Nain (1).
The KJV translates the adjective ἱκανός Strong's G2425, an adjective, as: many (11), much (6), worthy (5), long (4), sufficient (3), miscellaneous (12).
The KJV translates the adjective πολύς Strong's G4183 as: many (210), much (73), great (59), miscellaneous (23).
The KJV translates the masculine noun λόγος Strong's G3056 as: word (218), saying (50),
account (8), speech (8), Word (Christ) (7), thing (5), not translated (2), miscellaneous (32).
only son of his mother: The son of the widow lady.
Jesus takes the initiative.
The KJV translates the adjective ἱκανός Strong's G2425, an adjective, as: many (11), much (6), worthy (5), long (4), sufficient (3), miscellaneous (12).
The KJV translates the adjective πολύς Strong's G4183 as: many (210), much (73), great (59), miscellaneous (23).
The KJV translates the masculine noun λόγος Strong's G3056 as: word (218), saying (50),
account (8), speech (8), Word (Christ) (7), thing (5), not translated (2), miscellaneous (32).
only son of his mother: The son of the widow lady.
Jesus takes the initiative.
12. calms a storm
Matthew 8:23-27
23 And when he was entered into a ship, his disciples followed him24 and, behold, there arose a great tempest in the sea G2281, insomuch that the ship was covered with the waves: but he was asleep25 and his disciples came to him and awoke him, saying, ‘Lord, save us: we perish.’26 and he saith unto them, ‘Why are ye fearful, O ye of little faith?’ Then he arose and rebuked the windd the sea and there was a great calm.27 But the men marvelled G2296, saying, ‘What manner of man is this, that even the winds and the sea obey him!’
The KJV translates the feminine noun θάλασσα Strong's G2281 as: sea (92).
Once again, the disciples or “the men” are depicted as being unaware that Jesus is the Christ.
If the disciples did not believe that Jesus could influence the winds and the sea, then it is difficult to explain why they wake him with the words, “Lord, save us.”
Once again, the disciples or “the men” are depicted as being unaware that Jesus is the Christ.
If the disciples did not believe that Jesus could influence the winds and the sea, then it is difficult to explain why they wake him with the words, “Lord, save us.”
Mark 4:35-41
35 And the same day when the even was come, he saith unto them [his disciples, v.34], 'Let us pass over unto the other side.'36 and when they had sent away the multitude G3793, they took him even as he was in the ship G4143 and there were also with him other little ships37 and there arose a great storm of wind and the waves beat into the ship, so that it was now full38 and he was in the hinder part of the ship, asleep on a pillow and they awake him and say unto him, ‘Master G1320, carest thou not that we perish?’39 and he arose and rebuked the wind and said unto the sea, ‘Peace, be still.’ and the wind ceased and there was a great calm40 and he said unto them, ‘Why are ye so fearful? how is it that ye have no faith?’41 and they feared exceedingly and said one to another, ‘What manner of man is this that even the wind and the sea obey him?’
The KJV translates the neuter noun πλοῖον Strong's G4143 as: ship (66), shipping (1).
The KJV translates the masculine noun διδάσκαλος Strong's G1320 as: Master (Jesus) (40),
teacher (10), master (7), doctor (1).
The KJV translates the masculine noun διδάσκαλος Strong's G1320 as: Master (Jesus) (40),
teacher (10), master (7), doctor (1).
Luke 8:22-25
22 Now it came to pass on a certain day that he went into a ship with his disciples and he said unto them, 'Let us go over unto the other side of the lake G3041.' and they launched forth.23 But as they sailed he fell asleep and there came down a storm of wind on the lake G3041 and they were filled with water and were in jeopardy24 and they came to him and awoke him, saying, ‘Master G1988, master G1988, we perish G622.’ Then he arose and rebuked the wind and the raging of the water and they ceased and there was a calm25 and he said unto them, ‘Where is your faith?’ and they being afraid wondered G2296, saying one to another, ‘What manner of man is this! for he commandeth even the winds and water and they obey him.’
‘Where is your faith?’: The rhetorical question can be answered by the disciples believing that the Lord would save them from the storm and, in this belief, by waking Jesus to preserve them. Devils, winds, and the water obey the Lord, but healed men, the Apostles, and modern Christians do not.
13. two demon possessed men
Matthew 8:28-33
28 And when he was come to the other side into the country of the Gergesenes G1086, there met him two possessed with devils G1139, coming out of the tombs, exceeding fierce, so that no man might pass by that way29 and, behold, they cried out, saying, ‘What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment [G928] us before the time?’30 and there was a good way off from them an herd of many swine feeding.31 So the devils G1142 besought him, saying, ‘If thou cast us out, suffer us to go away into the herd of swine.’32 and he said unto them, ‘Go.’ and when they were come out, they went into the herd of swine and, behold, the whole herd of swine ran violently down a steep place into the sea and perished in the waters33 and they that kept them fled and went their ways into the city and told every thing and what was befallen to the possessed of the devils G1139.
The KJV translates the adjective Γερασηνός Strong's G1086 as: Gergesenes (1).
The KJV translates the verb βασανίζω Strong's G928 as: torment (8), pain (1), toss (1), vex (1),
toil (1).
The KJV translates the masculine/feminine noun δαίμων Strong's G1142 as: devils (4), devil (1).
The following verse wherein the “whole city” wanted Jesus to leave their country:
And, behold, the whole city came out to meet Jesus and when they saw him, they besought him that he would depart out of their coasts. Matthew 8:34
The KJV translates the verb βασανίζω Strong's G928 as: torment (8), pain (1), toss (1), vex (1),
toil (1).
The KJV translates the masculine/feminine noun δαίμων Strong's G1142 as: devils (4), devil (1).
The following verse wherein the “whole city” wanted Jesus to leave their country:
And, behold, the whole city came out to meet Jesus and when they saw him, they besought him that he would depart out of their coasts. Matthew 8:34
Mark 5:1-20
1 And they came over unto the other side of the sea, into the country of the Gadarenes G10462 and when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit3 who had his dwelling among the tombs and no man could bind him, no, not with chains:4 Because that he had been often bound with fetters and chains and the chains had been plucked asunder by him and the fetters broken in pieces: neither could any man tame him5 and always, night and day, he was in the mountains and in the tombs, crying and cutting himself with stones.6 But when he saw Jesus afar off, he ran and worshipped him7 and cried with a loud voice and said, ‘What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God that thou torment me not.’8 For he said unto him, ‘Come out of the man, thou unclean spirit.’9 and he asked him, ‘What is thy name?’ and he answered, saying, ‘My name is Legion G3003: for we are many.’10 and he besought him much that he would not send them away out of the country.11 Now there was there nigh unto the mountains a great herd of swine feeding12 and all the devils besought him, saying, ‘Send us into the swine, that we may enter into them.’13 and forthwith Jesus gave them leave and the unclean spirits went out and entered into the swine and the herd ran violently down a steep place into the sea (they were about two thousand) and were choked in the sea14 and they that fed the swine fled and told it in the city and in the country and they went out to see what it was that was done15 and they come to Jesus and see him that was possessed with the devil and had the legion, sitting and clothed, and in his right mind and they were afraid16 and they that saw it told them how it befell to him that was possessed with the devil and also concerning the swine17 and they began to pray him to depart out of their coasts18 and when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.19 Howbeit Jesus suffered him not, but saith unto him, ‘Go home to thy friends and tell them how great things the Lord hath done for thee and hath had compassion G1653]on thee.’20 and he departed and began to publish in Decapolis how great things Jesus had done for him and all men did marvel.
The KJV translates the adjective Γαδαρηνός Strong's G1046, an adjective, as: Gadarenes (3).
The KJV translates the feminine noun λεγιών Strong's G3003 as: legion (4).
A legion was “a body of soldiers whose number … in the time of Augustus seems to have consisted of 6826 men….”
Matthew 8:28-33 has two possessed men, while the version in Mark 5:1-20 has one possessed man.
The KJV translates the verb ἐλεέω Strong's G1653 as: have mercy on (14), obtain mercy (8),
show mercy (2), have compassion (1), have compassion on (1), have pity on (1), have mercy (1), have mercy upon (1), receive mercy (1).
depart out of their coasts: The inhabitants want Jesus to leave.
great things the Lord hath done for thee: It is not clear if the Lord is Jesus or if the Lord is God, as populary understood.
The KJV translates the feminine noun λεγιών Strong's G3003 as: legion (4).
A legion was “a body of soldiers whose number … in the time of Augustus seems to have consisted of 6826 men….”
Matthew 8:28-33 has two possessed men, while the version in Mark 5:1-20 has one possessed man.
The KJV translates the verb ἐλεέω Strong's G1653 as: have mercy on (14), obtain mercy (8),
show mercy (2), have compassion (1), have compassion on (1), have pity on (1), have mercy (1), have mercy upon (1), receive mercy (1).
depart out of their coasts: The inhabitants want Jesus to leave.
great things the Lord hath done for thee: It is not clear if the Lord is Jesus or if the Lord is God, as populary understood.
Luke 8:26-39
26 And they arrived at the country of the Gadarenes G1046, which is over against Galilee,27 and when he went forth to land, there met him out of the city a certain man, which had devils G1140 long time and ware no clothes, neither abode in any house, but in the tombs.28 When he saw Jesus, he cried out and fell down before him and with a loud voice said, ‘What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.’29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him and he was kept bound with chains and in fetters and he brake the bands and was driven of the devil G1142 into the wilderness.)30 and Jesus asked him, saying, ‘What is thy name?’ and he said, ‘Legion’: because many devils G1140 were entered into him31 and they besought him that he would not command them to go out into the deep G12 32 and there was there an herd of many swine feeding on the mountain and they besought him that he would suffer them to enter into them and he suffered them.33 Then went the devils G1140 out of the man and entered into the swine and the herd ran violently down a steep place into the lake and were choked.34 When they that fed them saw what was done, they fled and went and told it in the city and in the country.35 Then they went out to see what was done and came to Jesus and found the man, out of whom the devils G1140 were departed, sitting at the feet of Jesus, clothed, and in his right mind and they were afraid.36 They also which saw it told them by what means he that was possessed of the devils G1139 was healed.37 Then the whole multitude of the country of the Gadarenes G1046 round about besought him to depart from them; for they were taken with great fear and he went up into the ship and returned back again.38 Now the man out of whom the devils G1140 were departed besought him that he might be with him: but Jesus sent him away, saying,39 ‘Return to thine own house and shew how great things God hath done unto thee.’ And he went his way and published throughout the whole city how great things Jesus had done unto him.
driven of the devil: The Greek has the definite article- τοῦ δαίμονος.
The KJV translates the feminine noun ἄβυσσος Strong's G12 as: bottomless pit (5), deep (2), bottomless (2).
possessed of the devils: The Greek has the Nominative Singular Masculine tense: ὁ δαιμονισθείς.
Jesus declines to accompany the man, tells him to give credit to God for this miracle, and sends him on his way.
The KJV translates the feminine noun ἄβυσσος Strong's G12 as: bottomless pit (5), deep (2), bottomless (2).
possessed of the devils: The Greek has the Nominative Singular Masculine tense: ὁ δαιμονισθείς.
Jesus declines to accompany the man, tells him to give credit to God for this miracle, and sends him on his way.
14. woman with an issue of blood
Matthew 9:20-22
20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him and touched the hem of his garment:21 for she said within herself, ‘If I may but touch his garment, I shall be whole.’22 But Jesus turned him about and when he saw her, he said, ‘Daughter, be of good comfort; thy faith hath made thee whole.’ and the woman was made whole from that hour.
thy faith hath made thee whole: The superstitious woman believed that if she could make her way through the crowds and touch the clothes of a man regarded as a healer, she would be cured. Her faith was not in Jesus, per se, as sent by God, but in the idea that touching his garment would cure her.
Mark 5:25-34
25 And a certain woman, which had an issue of blood twelve years,26 and had suffered many things of many physicians and had spent all that she had and was nothing bettered, but rather grew worse.27 When she had heard of Jesus, came in the press behind and touched his garment,28 for she said, ‘If I may touch but his clothes, I shall be whole.’29 and straightway the fountain of her blood was dried up and she felt in her body that she was healed of that plague30 and Jesus, immediately knowing in himself that virtue G1411 had gone out of him, turned him about in the press and said, ‘Who touched my clothes?’31 and his disciples said unto him, ‘Thou seest the multitude thronging thee and sayest thou, “Who touched me?"'32 and he looked round about to see her that had done this thing,33 but the woman fearing and trembling, knowing what was done in her, came and fell down before him and told him all the truth34 and he said unto her, ‘Daughter, thy faith hath made thee whole; go in peace and be whole of thy plague G3148.’
The KJV translates the feminine noun δύναμις Strong's G1411 as: power (77), mighty work (11), strength (7), miracle (7), might (4), virtue (3), mighty (2), miscellaneous (9).
Thou seest the multitude thronging thee, and sayest thou, Who touched me?: In the context of the crowds, the disciples were, no doubt, exasperated with Jesus’ question.
The KJV translates the feminine noun μάστιξ Strong's G3148 as: plague (4), scourging (2).
The woman was healed through no effort by Jesus, she only touched his clothes.
If the clothes of the Redeemer has healing properties, then it is understandable why relics of the saints are venerated and are oftentimes said to be the source of miraculous cures.
Thou seest the multitude thronging thee, and sayest thou, Who touched me?: In the context of the crowds, the disciples were, no doubt, exasperated with Jesus’ question.
The KJV translates the feminine noun μάστιξ Strong's G3148 as: plague (4), scourging (2).
The woman was healed through no effort by Jesus, she only touched his clothes.
If the clothes of the Redeemer has healing properties, then it is understandable why relics of the saints are venerated and are oftentimes said to be the source of miraculous cures.
Luke 8:42-48
42 For he [Jarius, v.41] had one only daughter, about twelve years of age and she lay a dying. But as he went the people thronged him43 and a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,44 came behind him and touched the border of his garment G2240 and immediately her issue of blood stanched45 and Jesus said, ‘Who touched me?’ When all denied, Peter and they that were with him said, ‘Master, the multitude throng thee and press thee and sayest thou, “Who touched me?”’46 and Jesus said, ‘Somebody hath touched me, for I perceive that virtue G1411 is gone out of me.’47 and when the woman saw that she was not hid, she came trembling and falling down before him, she declared unto him before all the people for what cause she had touched him and how she was healed immediately48 and he said unto her, ‘Daughter, be of good comfort: thy faith hath made thee whole; go in peace.’
The KJV translates the neuter noun ἱμάτιον Strong's G2440 as: garment (30), raiment (12),
clothes (12), cloke (2), robe (2), vesture (2), apparel (1), not translated (1).
clothes (12), cloke (2), robe (2), vesture (2), apparel (1), not translated (1).
15. jarius' daughter
Matthew 9:18, 23-26
18 While he spake these things unto them, behold, there came a certain ruler and worshipped him, saying, ‘My daughter is even now dead, but come and lay thy hand upon her and she shall live.’
23 And when Jesus came into the ruler's house and saw the minstrels and the people making a noise,24 He said unto them, ‘Give place, for the maid is not dead, but sleepeth.’ and they laughed him to scorn,25 but when the people were put forth, he went in and took her by the hand and the maid arose26 and the fame G5345 hereof went abroad into all that land.
The KJV translates the feminine noun φήμη Strong's G5345 as: fame (2).
Mark 5:21-24, 35-43
21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him and he was nigh unto the sea G2281 22 and, behold, there cometh one of the rulers of the synagogue, Jairus by name, and when he saw him, he fell at his feet23 and besought him greatly, saying, ‘My little daughter lieth at the point of death. I pray thee, come and lay thy hands on her, that she may be healed and she shall live.’24 and Jesus went with him and much people followed him and thronged G4918 him.
35 While he yet spake, there came from the ruler of the synagogue's house certain which said, ‘Thy daughter is dead. Why troublest thou the Master G1320 any further?’36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, ‘Be not afraid, only believe.’37 and he suffered no man to follow him, save Peter and James and John the brother of James38 and he cometh to the house of the ruler of the synagogue and seeth the tumult, and them that wept and wailed greatly39 and when he was come in, he saith unto them, ‘Why make ye this ado and weep? The damsel is not dead, but sleepeth.’40 and they laughed him to scorn, but when he had put them all out, he taketh the father and the mother of the damsel and them that were with him and entereth in where the damsel was lying41 and he took the damsel by the hand and said unto her, ‘Talitha cumi’; which is, being interpreted, ‘Damsel, I say unto thee, arise.’42 and straightway the damsel arose and walked, for she was of the age of twelve years and they were astonished with a great astonishment43 and he charged them straitly that no man should know it and commanded that something should be given her to eat.
The KJV translates the verb συνθλίβω Strong's G4918 as: throng (2).
the Master: τὸν διδάσκαλον
the Master: τὸν διδάσκαλον
Luke 8:40-42, 49-56
40 And it came to pass that when Jesus was returned, the people gladly received him, for they were all waiting for him41 and, behold, there came a man named Jairus and he was a ruler of the synagogue and he fell down at Jesus' feet and besought him that he would come into his house,42 for he had one only daughter, about twelve years of age, and she lay a dying, but as he went the people thronged him.
49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, ‘Thy daughter is dead. Trouble not the Master.’50 But when Jesus heard it, he answered him, saying, ‘Fear not. Believe only and she shall be made whole.’51 and when he came into the house, he suffered no man to go in, save Peter and James and John and the father and the mother of the maiden52 and all wept and bewailed her, but he said, ‘Weep not. She is not dead, but sleepeth.’53 and they laughed him to scorn, knowing that she was dead,54 and he put them all out and took her by the hand and called, saying, ‘Maid, arise.’55 and her spirit came again and she arose straightway and he commanded to give her meat56 and her parents were astonished, but he charged them that they should tell no man what was done.
Believe only: Jairus only needs to believe and his daughter will be returned to life. It is not clear what Jairus needs to believe.
Jesus tells the parents not to tell people what he has done.
Jesus tells the parents not to tell people what he has done.
16. two blind men
Matthew 9:27-31
27 And when Jesus departed thence, two blind men followed him, crying and saying, ‘Thou son of David, have mercy on us.’28 and when he was come into the house, the blind men came to him and Jesus saith unto them, ‘Believe ye that I am able to do this?’ They said unto him, ‘Yea, Lord.’29 Then touched he their eyes, saying, ‘According to your faith be it unto you.’30 and their eyes were opened and Jesus straitly charged them, saying, ‘See that no man know it.’31 But they, when they were departed, spread abroad his fame G1310 in all that country G1093.
Jesus tells the healed men not to tell anyone and they promptly ignore his command.
The KJV translates the feminine noun γῆ Strong's G1093 as: earth (188), land (42), ground (18), country (2), world (1), earthly (with G1537) (with G3588) (1).
The KJV translates the feminine noun γῆ Strong's G1093 as: earth (188), land (42), ground (18), country (2), world (1), earthly (with G1537) (with G3588) (1).
17. a mute man
Matthew 9:32-34
32 As they went out, behold, they brought to him a dumb man possessed with a devil G1139 33 and when the devil G1140 was cast out, the dumb spake and the multitudes marvelled, saying, 'It was never so seen in Israel.'34 But the Pharisees said, ‘He casteth out devils G1140 through the prince G758 of the devils G1140.’
The KJV translates the masculine noun ἄρχων Strong's G758 as: ruler (22), prince (11), chief (2), magistrate (1), chief ruler (1).
18. invalid at bethesda
John 5:1-15
5 After this there was a feast of the Jews and Jesus went up to Jerusalem.2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.4 For an angel went down at a certain season into the pool and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had5 and a certain man was there, which had an infirmity thirty and eight years.6 When Jesus saw him lie and knew that he had been now a long time in that case, he saith unto him, ‘Wilt thou be made whole?’7 The impotent man answered him, ‘Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.’8 Jesus saith unto him, ‘Rise, take up thy bed, and walk.’9 And immediately the man was made whole and took up his bed,and walked and on the same day was the sabbath.10 The Jews therefore said unto him that was cured, ‘It is the sabbath day: it is not lawful for thee to carry thy bed.’11 He answered them, ‘He that made me whole, the same said unto me, “Take up thy bed and walk.”’12 Then asked they him, ‘What man is that which said unto thee, 'Take up thy bed and walk?’"'3 and he that was healed wist not who it was, for Jesus had conveyed himself away, a multitude being in that place.14 Afterward Jesus findeth him in the temple and said unto him, ‘Behold, thou art made whole. sin no more, lest a worse thing come unto thee.’15 The man departed and told the Jews that it was Jesus which had made him whole.
sin no more: Jesus seems to suggest that the man’s infirmity was the result of sin.
Jesus approaches the lame man.
Jesus approaches the lame man.
19. feeding 5,000
Matthew 14:13-21
13 When Jesus heard of it [the beheading of John the Baptist, v,10], he departed thence by ship into a desert G2048 place part and when the people had heard thereof, they followed him on foot out of the cities14 and Jesus went forth and saw a great multitude and was moved with compassion toward them and he healed their sick15 and when it was evening, his disciples came to him, saying, ‘This is a desert G2048 place, and the time is now past; send the multitude away, that they may go into the villages and buy themselves victuals.’16 But Jesus said unto them, ‘They need not depart. Give ye them to eat.’17 and they say unto him, ‘We have here but five loaves and two fishes.’18 He said, ‘Bring them hither to me.’19 and he commanded G2753 the multitude to sit down on the grass and took the five loaves and the two fishes and looking up to heaven, he blessed and brake and gave the loaves to his disciples, and the disciples to the multitude20 and they did all eat and were filled and they took up of the fragments that remained twelve baskets full21 and they that had eaten were about five thousand men, beside women and children.
The KJV translates the adjective ἔρημος Strong's G2048, an adjective, as: wilderness (32),
desert (13), desolate (4), solitary (1).
The KJV translates the verb κελεύω Strong's G2753 as: command (24), at (one's) command (1),
give commandment (1), bid (1).
desert (13), desolate (4), solitary (1).
The KJV translates the verb κελεύω Strong's G2753 as: command (24), at (one's) command (1),
give commandment (1), bid (1).
Mark 6:30-44
30 And the apostles gathered themselves together unto Jesus and told him all things, both what they had done and what they had taught31 and he said unto them, ‘Come ye yourselves apart into a desert G2048 place, and rest a while’: for there were many coming and going and they had no leisure so much as to eat32 and they departed into a desert G2048 place by ship privately.33 And the people saw them departing and many knew him and ran afoot thither out of all cities and outwent them and came together unto him.34 and Jesus, when he came out, saw much people and was moved with compassion toward them, because they were as sheep not having a shepherd, and he began to teach them many things35 and when the day was now far spent, his disciples came unto him and said, ‘This is a desert 2048 place and now the time is far passed:36 Send them away, that they may go into the country round about and into the villages and buy themselves bread, for they have nothing to eat.’37 He answered and said unto them, ‘Give ye them to eat.’ and they say unto him, ‘Shall we go and buy two hundred pennyworth of bread and give them to eat?’38 He saith unto them, ‘How many loaves have ye? go and see.’ and when they knew, they say, ‘Five, and two fishes.’39 and he commanded them to make all sit down by companies G4849 upon the green grass40 and they sat down in ranks G4237, by hundreds, and by fifties41 and when he had taken the five loaves and the two fishes, he looked up to heaven and blessed and brake the loaves and gave them to his disciples to set before them and the two fishes divided he among them all42 and they did all eat and were filled43 and they took up twelve baskets full of the fragments and of the fishes44 and they that did eat of the loaves were about five thousand men.
The KJV translates the neuter noun συμπόσιο Strong's G4849 as: company (1) [not translated] (1).
συμπόσιον sympósion: a drinking-party ("symposium"), i.e. (by extension) a room of guests:—company.
The text of Mark 6:39 has a repetition of sympósion: συμπόσια συμπόσια.
green grass χλωρῷ χόρτῳ This strange detail can be explained by the events not transpiring in an arid climate.
The KJV translates the feminine noun πρασιά Strong's G4237 as: in ranks (1), [not translated] (1).
πρασιά prasiá: perhaps from πράσον práson (a leek, and so an onion-patch); a garden plot, i.e. (by implication, of regular beds) a row (repeated in plural by Hebraism, to indicate an arrangement).
The garden plot recalls the imagery where Mary Magdalene believes that the gardener removed the body of Jesus [John 20:15].
The text of Mark 6:40 has the repetition of prasiá: πρασιαὶ πρασιαὶ.
The unnecessary repetitions of συμπόσιον and of πρασιά should be considered as examples of “poor Greek”.
συμπόσιον sympósion: a drinking-party ("symposium"), i.e. (by extension) a room of guests:—company.
The text of Mark 6:39 has a repetition of sympósion: συμπόσια συμπόσια.
green grass χλωρῷ χόρτῳ This strange detail can be explained by the events not transpiring in an arid climate.
The KJV translates the feminine noun πρασιά Strong's G4237 as: in ranks (1), [not translated] (1).
πρασιά prasiá: perhaps from πράσον práson (a leek, and so an onion-patch); a garden plot, i.e. (by implication, of regular beds) a row (repeated in plural by Hebraism, to indicate an arrangement).
The garden plot recalls the imagery where Mary Magdalene believes that the gardener removed the body of Jesus [John 20:15].
The text of Mark 6:40 has the repetition of prasiá: πρασιαὶ πρασιαὶ.
The unnecessary repetitions of συμπόσιον and of πρασιά should be considered as examples of “poor Greek”.
Luke 9:10-17
10 And the apostles G652 when they were returned, told him all that they had done and he took them and went aside privately into a desert G2048 place belonging to the city called Bethsaida11 and the people, when they knew it, followed him and he received them and spake unto them of the kingdom G932 of God and healed them that had need the day began to wear away, then came the twelve and said unto him, ‘Send the multitude away that they may go into the towns and country round about and lodge and get victuals, for we are here in a desert G2048 place.’13 But he said unto them, ‘Give ye them to eat.’ and they said, ‘We have no more but five loaves and two fishes; except we should go and buy meat for all this people.’14 For they were about five thousand men and he said to his disciples, ‘Make them sit down by fifties in a company G2828.’15 and they did so, and made them all sit down.16 Then he took the five loaves and the two fishes and looking up. to heaven, he blessed them and brake and gave to the disciples to set before the multitude17 and they did eat and were all filled and there was taken up of fragments that remained to them twelve baskets.
The KJV translates the masculine noun ἀπόστολος Strong's G652 as: apostle (78), messenger (2),
he that is sent (1).
when they knew it: Jesus wished to be alone with the Apostles as he went “privately” to a “desert place”, yet the people followed them.
the kingdom of God: τῆς βασιλείας τοῦ θεοῦ
The KJV translates the feminine noun βασιλεία Strong's G932 as: kingdom (of God) (71),
kingdom (of heaven) (32), kingdom (general or evil) (20), (Thy or Thine) kingdom (6),
His kingdom (6), the kingdom (5), (My) kingdom (4), miscellaneous (18).
The KJV translates the feminine noun κλισία Strong's G2828 as: company (1).
he that is sent (1).
when they knew it: Jesus wished to be alone with the Apostles as he went “privately” to a “desert place”, yet the people followed them.
the kingdom of God: τῆς βασιλείας τοῦ θεοῦ
The KJV translates the feminine noun βασιλεία Strong's G932 as: kingdom (of God) (71),
kingdom (of heaven) (32), kingdom (general or evil) (20), (Thy or Thine) kingdom (6),
His kingdom (6), the kingdom (5), (My) kingdom (4), miscellaneous (18).
The KJV translates the feminine noun κλισία Strong's G2828 as: company (1).
John 6:1-15
1 After these things Jesus went over the sea G2281 of Galilee, which is the sea of Tiberias,2 and a great multitude followed him, because they saw his miracles G4592 which he did on them that were diseased G770 3 and Jesus went up into a mountain and there he sat with his disciples4 and the passover, a feast of the Jews, was nigh.5 When Jesus then lifted up his eyes and saw a great company come unto him, he saith unto Philip, ‘Whence shall we buy bread that these may eat?’6 and this he said to prove G3985 him, for he himself knew what he would do.7 Philip answered him, ‘Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.'8 One of his disciples, Andrew, Simon Peter's brother, saith unto him,9’ There is a lad here which hath five barley loaves and two small fishes: but what are they among so many?’10 and Jesus said, ‘Make the men sit down.’ Now there was much grass in the place. So the men sat down, in number about five thousand11 and Jesus took the loaves and when he had given thanks, he distributed to the disciples and the disciples to them that were set down and likewise of the fishes as much as they would.12 When they were filled, he said unto his disciples, ‘Gather up the fragments that remain, that nothing be lost G622.’13 Therefore they gathered them together and filled twelve baskets with the fragments of the five barley loaves which remained over and above unto them that had eaten.14 Then those men, when they had seen the miracle that Jesus did, said, ‘This is of a truth that prophet that should come into the world.’15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
The sea of Galilee is also known as the sea of Tiberias.
The KJV translates the verb ἀσθενέω Strong's G770 as: be weak (12), be sick (10), sick (7), weak (3), impotent man (1), be diseased (1), be made weak (1).
The KJV translates the verb πειράζω Strong's G3985 as: tempt (29), try (4), tempter (2), prove (1), assay (1), examine (1), go about (1).
he said to prove him: It is not explained why Jesus would tempt or examine Phillip.
much grass in the place: Once again, it seems that the location of the events in this Gospel is not in the vicinity of present day Jerusalem.
twelve baskets: These baskets are filled with bread and the remaining fish are not mentioned.
make him a king: The criminal charge against Jesus is that he was the “King of the Jews”.
Andrew and Phillip are mentioned together in the fourth Gospel [John 1:43-48, 6:5-7, 12:21-22]; except during the Last Supper, when Andrew's presence is assumed [John 14:8-9].
The KJV translates the verb ἀσθενέω Strong's G770 as: be weak (12), be sick (10), sick (7), weak (3), impotent man (1), be diseased (1), be made weak (1).
The KJV translates the verb πειράζω Strong's G3985 as: tempt (29), try (4), tempter (2), prove (1), assay (1), examine (1), go about (1).
he said to prove him: It is not explained why Jesus would tempt or examine Phillip.
much grass in the place: Once again, it seems that the location of the events in this Gospel is not in the vicinity of present day Jerusalem.
twelve baskets: These baskets are filled with bread and the remaining fish are not mentioned.
make him a king: The criminal charge against Jesus is that he was the “King of the Jews”.
Andrew and Phillip are mentioned together in the fourth Gospel [John 1:43-48, 6:5-7, 12:21-22]; except during the Last Supper, when Andrew's presence is assumed [John 14:8-9].
20. jesus walks on water
Matthew 14:22-33
22 And straightway Jesus constrained his disciples to get into a ship and to go before him unto the other side, while he sent the multitudes away23 and when he had sent the multitudes away, he went up into a mountain G3735 apart to pray and when the evening was come, he was there alone.24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary25 and in the fourth watch of the night Jesus went unto them, walking on the sea26 and when the disciples saw him walking on the sea, they were troubled, saying, ‘It is a spirit’; and they cried out for fear.27 But straightway Jesus spake unto them, saying, ‘Be of good cheer; it is I; be not afraid.’28 and Peter answered him and said, ‘Lord, if it be thou, bid me come unto thee on the water.’29 and he said, ‘Come.’ and when Peter was come down out of the ship, he walked on the water, to go to Jesus.30 But when he saw the wind boisterous, he was afraid and beginning to sink, he cried, saying, ‘Lord, save me.’31 and immediately Jesus stretched forth his hand and caught him and said unto him, ‘O thou of little faith, wherefore didst thou doubt G1365?’32 and when they were come into the ship, the wind ceased.33 Then they that were in the ship came and worshipped him, saying, ‘Of a truth thou art the Son of God.’
The KJV translates the neuter noun ὄρος Strong's G3735 as: mountain (41), mount (21), hill (3).
The KJV translates the verb διστάζω Strong's G1365 as: doubt (2).
The KJV translates the verb διστάζω Strong's G1365 as: doubt (2).
Mark 6:45-52
45 And straightway he constrained his disciples to get into the ship and to go to the other side before unto Bethsaida, while he sent away the people46 and when he had sent them away, he departed into a mountain G3735 to pray47 and when even was come, the ship was in the midst of the sea G2281 and he alone on the land48 and he saw them toiling in rowing; for the wind was contrary unto them and about the fourth watch of the night he cometh unto them, walking upon the sea and would have passed by them.49 But when they saw him walking upon the sea, they supposed it had been a spirit and cried out:50 for they all saw him and were troubled and immediately he talked with them and saith unto them, ‘Be of good cheer: it is I; be not afraid.’51 and he went up unto them into the ship and the wind ceased and they were sore amazed in themselves beyond measure and wondered G2296 52 for they considered not the [miracle] of the loaves, for their heart was hardened.
[miracle]: The word is not in the Greek text, but is supplied from the context.
This account of Jesus walking on the sea differs from Matthew 14:22-33, as there is no mention of Peter.
This account of Jesus walking on the sea differs from Matthew 14:22-33, as there is no mention of Peter.
John 6:16-21
16 And when even was now come, his disciples went down unto the sea G2281 17 and entered into a ship and went over the sea G2281 toward Capernaum and it was now dark and Jesus was not come to them18 and the sea arose by reason of a great wind that blew.19 So when they had rowed G1643 about five and twenty or thirty furlongs G4712, they see Jesus walking on the sea and drawing nigh unto the ship and they were afraid.20 But he saith unto them, ‘It is I; be not afraid.’21 Then they willingly received him into the ship and immediately the ship was at the land whither they went.
The KJV translates the verb ἐλαύνω Strong's G1643 as: row (2), drive (2), carry (1).
The KJV translates the neuter noun στάδιον Strong's G4712 as: furlong (5), race (1).
στάδιον stádion: a space or distance of about 600 feet.
The distance of 25 to 30 stadia is from 15,000 feet to 18,000 feet or 2.8 miles to 3.4 miles. The typical visibility at sea level is approximately 3 miles, so the estimate of 25 to 30 stadia is reasonable, that is, the disciples could no longer see the shore.
“It is I; be not afraid.”: Jesus plays the pronoun game, yet, one wonders who else besides Jesus would on the disciples short list of men walking on the sea [Mark 6:50].
immediately the ship: The ship was miraculously transported to the destination. It is uncertain why this incident is not credited as a miracle.
The KJV translates the neuter noun στάδιον Strong's G4712 as: furlong (5), race (1).
στάδιον stádion: a space or distance of about 600 feet.
The distance of 25 to 30 stadia is from 15,000 feet to 18,000 feet or 2.8 miles to 3.4 miles. The typical visibility at sea level is approximately 3 miles, so the estimate of 25 to 30 stadia is reasonable, that is, the disciples could no longer see the shore.
“It is I; be not afraid.”: Jesus plays the pronoun game, yet, one wonders who else besides Jesus would on the disciples short list of men walking on the sea [Mark 6:50].
immediately the ship: The ship was miraculously transported to the destination. It is uncertain why this incident is not credited as a miracle.
21. many sick in gennesaret
Matthew 14:34-36
34 And when they were gone over, they came into the land of Gennesaret G1082 35 and when the men of that place had knowledge of him, they sent out into all that country round about G4066 and brought unto him all that were diseased36 and besought him that they might only touch the hem of his garment G2440 and as many as touched were made perfectly whole.
The KJV translates the adjective περίχωρος Strong's G4066 as: region round about (5),
country round about (3), country about (1), region that lieth around about (1).
The “diseased” individuals were brought to Jesus and all those who touched his garment were cured.
country round about (3), country about (1), region that lieth around about (1).
The “diseased” individuals were brought to Jesus and all those who touched his garment were cured.
Mark 6:53-56
53 And when they had passed over, they came into the land of Gennesaret G1082 and drew to the shore54 and when they were come out of the ship, straightway they knew him55 and ran through that whole region round about and began to carry about in beds those that were sick, where they heard he was56 and whithersoever he entered into villages or cities or country, they laid the sick in the streets and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.
they knew him: The implication is that the disciples did not know that the man walking on water was Jesus and this is similar to a later meeting where the disciples did not recognize Jesus after his resurrection [John 21:4].
22. demon possessed daughter
Matthew 15:21-28
21 Then Jesus went thence and departed into the coasts of Tyre and Sidon22 and, behold, a woman of Canaan came out of the same coasts and cried unto him, saying, ‘Have mercy on me, O Lord, thou son of David. My daughter is grievously vexed with a devil G1139.’23 But he answered her not a word and his disciples came and besought him, saying, ‘Send her away; for she crieth after us.’24 But he answered and said,’ I am not sent but unto the lost sheep of the house of Israel.’25 Then came she and worshipped him, saying, ‘Lord, help me.’26 But he answered and said, ‘It is not meet to take the children's bread and to cast it to dogs.’27 and she said, ‘Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.’28 Then Jesus answered and said unto her, ‘O woman, great is thy faith. Be it unto thee even as thou wilt.’ and her daughter was made whole from that very hour.
he answered her not a word: In addition to overthrowing the tables of money changers, Jesus’ behavior includes ignoring a request for help.
I am not sent but unto the lost sheep of the house of Israel: The implication is that the woman was not of Israel, that is, she is a Gentile, and this is the reason for Jesus ignoring her initial pleas.
yet the dogs eat: The insistent woman responds to Jesus and he relents. This negotiation is similar to when Jehovah threatens to destroy a certain city, but repeatedly relents if fewer righteous men are found therein [Genesis 18:23-32].
I am not sent but unto the lost sheep of the house of Israel: The implication is that the woman was not of Israel, that is, she is a Gentile, and this is the reason for Jesus ignoring her initial pleas.
yet the dogs eat: The insistent woman responds to Jesus and he relents. This negotiation is similar to when Jehovah threatens to destroy a certain city, but repeatedly relents if fewer righteous men are found therein [Genesis 18:23-32].
Mark 7:24-30
24 And from thence he arose, and went into the borders of Tyre and Sidon and entered into an house and would have no man know it: but he could not be hid,25 for a certain woman, whose young daughter had an unclean G169 spirit, heard of him and came and fell at his feet.26 The woman was a Greek, a Syrophenician by nation, and she besought him that he would cast forth the devil G1140 out of her daughter.27 But Jesus said unto her, ‘Let the children first be filled, for it is not meet to take the children's bread and to cast it unto the dogs.’28 and she answered and said unto him, ‘Yes, Lord: yet the dogs under the table eat of the children's crumbs.’29 and he said unto her, ‘For this saying go thy way. The devil G1140 is gone out of thy daughter.’30 and when she was come to her house, she found the devil G1140 gone out,and her daughter laid upon the bed.
a Greek: The woman is a Gentile.
In Matthew, the dogs are under the master's table and in Mark, the dogs eat the children's crumbs.
In Matthew, the dogs are under the master's table and in Mark, the dogs eat the children's crumbs.
23. deaf and dumb man
Mark 7:31-37
31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis32 and they bring unto him one that was deaf and had an impediment in his speech and they beseech him to put his hand upon him33 and he took him aside from the multitude and put his fingers into his ears and he spit and touched his tongue34 and looking up to heaven, he sighed G4727 and saith unto him, ‘Ephphatha’, that is, Be opened.35 and straightway his ears were opened and the string of his tongue was loosed and he spake plain36 and he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it37 and were beyond measure astonished, saying, ‘He hath done all things well: he maketh both the deaf to hear and the dumb to speak.’
The KJV translates the verb στενάζω Strong's G4727 as: groan (3), sigh (1), with grief (1), grudge (1).
the more he charged them, so much the more a great deal they published it: The author of Mark acknowledged that those that Jesus healed and commanded to be silent made a “great deal” of their recoveries and told many people. In the hierarchy of the cosmos, it seems that devils have no choice but to obey Jesus, yet men can ignore his commands.
the more he charged them, so much the more a great deal they published it: The author of Mark acknowledged that those that Jesus healed and commanded to be silent made a “great deal” of their recoveries and told many people. In the hierarchy of the cosmos, it seems that devils have no choice but to obey Jesus, yet men can ignore his commands.
24. feeds 4,000
Matthew 15:32-39
32 Then Jesus called his disciples unto him and said, ‘I have compassion on the multitude, because they continue with me now three days and have nothing to eat and I will not send them away fasting, lest they faint in the way.’33 and his disciples say unto him, ‘Whence should we have so much bread in the wilderness, as to fill so great a multitude?’34 and Jesus saith unto them, ‘How many loaves have ye?’ and they said, ‘Seven’ and a few little fishes.',35 and he commanded the multitude to sit down on the ground36 and he took the seven loaves and the fishes and gave thanks and brake them and gave to his disciples and the disciples to the multitude37 and they did all eat and were filled and they took up of the broken meat that was left seven baskets full38 and they that did eat were four thousand men, beside women and children39 and he sent away the multitude and took ship and came into the coasts of Magdala.
the broken meat that was left seven baskets full: The the leftover fish fills seven baskets.
Mark 8:1-13
8 In those days the multitude being very great and having nothing to eat, Jesus called his disciples unto him and saith unto them,2 ‘I have compassion on the multitude, because they have now been with me three days and have nothing to eat3 and if I send them away fasting to their own houses, they will faint by the way, for divers of them came from far.’4 and his disciples answered him, ‘From whence can a man satisfy these men with bread here in the wilderness?’5 and he asked them, ‘How many loaves have ye?’ and they said, ‘Seven.’6 and he commanded the people to sit down on the ground and he took the seven loaves and gave thanks and brake and gave to his disciples to set before them and they did set them before the people7 and they had a few small fishes and he blessed and commanded to set them also before them.8 So they did eat and were filled and they took up of the broken meat that was left seven baskets9 and they that had eaten were about four thousand and he sent them away10 and straightway he entered into a ship with his disciples and came into the parts of Dalmanutha11 and the Pharisees came forth and began to question with him, seeking of him a sign G4592 from heaven, tempting him12 and he sighed deeply G389 in his spirit and saith, ‘Why doth this generation seek after a sign G4592? Verily I say unto you, There shall no sign G4592 be given unto this generation.’13 and he left them and entering into the ship again departed to the other side.
a sign from heaven: This is properly understand as a miracle from heaven.
There shall no sign: In Mark, Jesus says that no sign will be given to this generation, yet in Matthew 12:39, the sign of Jonas will be given.
The KJV translates the verb ἀναστενάζω Strong's G389 as: sigh deeply (1).
There shall no sign: In Mark, Jesus says that no sign will be given to this generation, yet in Matthew 12:39, the sign of Jonas will be given.
The KJV translates the verb ἀναστενάζω Strong's G389 as: sigh deeply (1).
25. blind man
Mark 8:22-26
22 And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch him23 and he took the blind man by the hand and led him out of the town and when he had spit on his eyes and put his hands upon him, he asked him if he saw ought24 and he looked up and said,’ I see men as trees, walking.’25 After that he put his hands again upon his eyes and made him look up and he was restored and saw every man clearly26 and he sent him away to his house, saying, ‘Neither go into the town, nor tell it to any in the town.’
they bring a blind man unto him: The blind man is brought to Jesus.
26. man born blind
John 9:1-12
1 And as Jesus passed by, he saw a man which was blind from his birth2 and his disciples asked him, saying, ‘Master, who did sin, this man or his parents, that he was born blind?’3 Jesus answered, ‘Neither hath this man sinned, nor his parents, but that the works of God should be made manifest in him.4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.5 As long as I am in the world, I am the light of the world.’6 When he had thus spoken, he spat on the ground, and made clay of the spittle and he anointed the eyes of the blind man with the clay7 and said unto him, ‘Go. Wash in the pool of Siloam’, (which is by interpretation, Sent.) He went his way therefore and washed and came seeing.8 The neighbours therefore, and they which before had seen him that he was blind, said, ‘Is not this he that sat and begged?’9 Some said, 'This is he': others said, ‘He is like him’: but he said, ‘I am he.’10 Therefore said they unto him, ‘How were thine eyes opened?’11 He answered and said, ‘A man that is called Jesus made clay and anointed mine eyes and said unto me, 'Go to the pool of Siloam and wash' and I went and washed and I received sight.’12 Then said they unto him, ‘Where is he?’ He said, ‘I know not.’
Neither hath this man sinned: Sometimes sin causes defects and sometimes deformations exist without sin. Vide John 5:14: “sin no more, lest a worse thing come unto thee.”
‘Is not this he that sat and begged?’: The inability to remember familiar faces must be an attribute of the ancient world and is not limited to the disciples of Jesus, generally, or to Mary Magdalen, specifically [John 20:14, 21:4].
‘Is not this he that sat and begged?’: The inability to remember familiar faces must be an attribute of the ancient world and is not limited to the disciples of Jesus, generally, or to Mary Magdalen, specifically [John 20:14, 21:4].
27. demon possessed boy
Matthew 17:14-20
14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,15 ‘Lord, have mercy on my son: for he is lunatick G4583 and sore vexed G3958, for ofttimes he falleth into the fire and oft into the water16 and I brought him to thy disciples and they could not cure him.’17 Then Jesus answered and said, ‘O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him hither to me.’18 and Jesus rebuked the devil G1140 and he departed out of him and the child was cured from that very hour.19 Then came the disciples to Jesus apart and said, ‘Why could not we cast him out?’20 and Jesus said unto them, ‘Because of your unbelief, for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place and it shall remove and nothing shall be impossible unto you.’
The KJV translates the verb σεληνιάζομαι Strong's G4583 as: be lunatick (2).
σεληνιάζομαι selēniázomai; to be moon-struck, i.e. crazy:—be a lunatic.
The KJV translates the verb πάσχω Strong's G3958 as: suffer (39), be vexed (1),
passion (with G3588) (1), feel (1).
Because of your unbelief: If the disciples labor under disbelief, then those who have never experienced the Redeemer in vivo cannot be expected to have faith.
σεληνιάζομαι selēniázomai; to be moon-struck, i.e. crazy:—be a lunatic.
The KJV translates the verb πάσχω Strong's G3958 as: suffer (39), be vexed (1),
passion (with G3588) (1), feel (1).
Because of your unbelief: If the disciples labor under disbelief, then those who have never experienced the Redeemer in vivo cannot be expected to have faith.
Mark 9:14-29
14 And when he came to his disciples, he saw a great multitude about them and the scribes questioning with them15 and straightway all the people, when they beheld him, were greatly amazed and running to him saluted him16 and he asked the scribes, ‘What question ye with them?’17 and one of the multitude answered and said, ‘Master, I have brought unto thee my son, which hath a dumb spirit18 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.’19 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.’20 and they brought him unto him and when he saw him, straightway the spirit tare him and he fell on the ground and wallowed foaming21 and he asked his father, ‘How long is it ago since this came unto him?’ and he said, ‘Of a child.22 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.’23 Jesus said unto him, ‘If thou canst believe, all things are possible to him that believeth.’24 and straightway the father of the child cried out and said with tears, ‘Lord, I believe; help thou mine unbelief.’25 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.’26 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.’27 But Jesus took him by the hand and lifted him up and he arose28 and when he was come into the house, his disciples asked him privately, ‘Why could not we cast him out?’29 and he said unto them, ‘This kind can come forth by nothing, but by prayer and fasting G3521.’
Lord, I believe; help thou mine unbelief.: No comment is necessary.
prayer and fasting: Sometimes prayer and fasting are a prerequisite for casting out a certain kind of demon. The implication is that certain activities in the material world can have influence the spiritual world.
The KJV translates the feminine noun νηστεία Strong's G3521 as: fasting (7), feast (1).
prayer and fasting: Sometimes prayer and fasting are a prerequisite for casting out a certain kind of demon. The implication is that certain activities in the material world can have influence the spiritual world.
The KJV translates the feminine noun νηστεία Strong's G3521 as: fasting (7), feast (1).
Luke 9:37-43
37 And it came to pass, that on the next day, when they were come down from the hill G3735, much people met him38 and, behold, a man of the company cried out, saying, ‘Master, I beseech thee, look upon my son, for he is mine only child39 and, lo, a spirit taketh him and he suddenly crieth out and it teareth him that he foameth again and bruising him hardly departeth from him40 and I besought thy disciples to cast him out and they could not.’41 and Jesus answering said, ‘O faithless and perverse generation, how long shall I be with you and suffer you? Bring thy son hither.’42 and as he was yet a coming, the devil G1140 threw him down and tare him and Jesus rebuked the unclean spirit and healed the child and delivered him again to his father43 and they were all amazed G1605 at the mighty power G3168 of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
all amazed at the mighty power of God: It is uncertain why people were astonished by God’s magnificence or majesty.
The KJV translates the verb ἐκπλήσσω Strong's G1605 as: be astonished (10), be amazed (3).
The KJV translates the feminine noun μεγαλειότης Strong's G3168 as: mighty power (1), magnificence (1), majesty (1).
The KJV translates the verb ἐκπλήσσω Strong's G1605 as: be astonished (10), be amazed (3).
The KJV translates the feminine noun μεγαλειότης Strong's G3168 as: mighty power (1), magnificence (1), majesty (1).
28. Tribute
Matthew 17:24-27
24 And when they were come to Capernaum, they that received tribute G1323 money came to Peter and said, ‘Doth not your master pay tribute G1323?’25 He saith, ‘Yes.’ and when he was come into the house, Jesus prevented him, saying, ‘What thinkest thou, Simon? of whom do the kings of the earth take custom G5056 or tribute G2778? of their own children or of strangers?’26 Peter saith unto him, ‘Of strangers.’ Jesus saith unto him, 'Then are the children free.27 Notwithstanding, lest we should offend G6424 them, go thou to the sea and cast an hook and take up the fish that first cometh up;and when thou hast opened his mouth, thou shalt find a piece of money. That take and give unto them for me and thee.’
The KJV translates the neuter noun δίδραχμον Strong's G1323 as: tribute (1), tribute money (1).
The KJV translates the neuter noun τέλος Strong's G5056 as: end (35), custom (3), uttermost (1), finally (1), ending (1), by (one's) continual (with G1519) (1).
The KJV translates the masculine noun κῆνσος Strong's G2778 as: tribute (4).
The KJV translates the verb σκανδαλίζω Strong's G4624 as: offend (28), make to offend (2).
lest we should offend: Jesus wishes to avoid upsetting or annoying the tax collectors.
σκανδαλίζω skandalízō: to entrap, i.e. trip up (figuratively, stumble (transitively) or entice to sin, apostasy or displeasure):—(make to) offend.
Unlike the resurrection accounts in the Gospels of Luke and John, the Gospel of Matthew does not make a distinction among Simon, Simon Peter, and Peter.
The miracles examined so far always benefit people, whether individually or in groups, however, the only direct beneficiary of this example is the tax collectors. Indirectly, Jesus avoids scandalizing people by his payment of the tribute.
In conclusion to this part, supernatural reasoning or reasoning that is beyond human capabilities seems foolish to those who are not inspired by God, that is to say, attacking the operation of the Jewish Temple is not scandalous [John 2:15], but not paying taxes is scandalous.
The KJV translates the neuter noun τέλος Strong's G5056 as: end (35), custom (3), uttermost (1), finally (1), ending (1), by (one's) continual (with G1519) (1).
The KJV translates the masculine noun κῆνσος Strong's G2778 as: tribute (4).
The KJV translates the verb σκανδαλίζω Strong's G4624 as: offend (28), make to offend (2).
lest we should offend: Jesus wishes to avoid upsetting or annoying the tax collectors.
σκανδαλίζω skandalízō: to entrap, i.e. trip up (figuratively, stumble (transitively) or entice to sin, apostasy or displeasure):—(make to) offend.
Unlike the resurrection accounts in the Gospels of Luke and John, the Gospel of Matthew does not make a distinction among Simon, Simon Peter, and Peter.
The miracles examined so far always benefit people, whether individually or in groups, however, the only direct beneficiary of this example is the tax collectors. Indirectly, Jesus avoids scandalizing people by his payment of the tribute.
In conclusion to this part, supernatural reasoning or reasoning that is beyond human capabilities seems foolish to those who are not inspired by God, that is to say, attacking the operation of the Jewish Temple is not scandalous [John 2:15], but not paying taxes is scandalous.
29. Blind mute man
Matthew 12:22-23
22 Then was brought unto him one possessed with a devil G1139, blind, and dumb and he healed him, insomuch that the blind and dumb both spake and saw23 and all the people were amazed, and said, ‘Is not this the son of David?’
Is not this the son of David?: No one takes this statement literally, as David is the father of Jesus, all understand it as David is a national hero and is a famous ancestor of Jesus. However, in John 6:42, the question “Is not this Jesus, the son of Joseph, whose father and mother we know?” is interpreted literally: supposedly Joseph is the father of Jesus. This passage from John is not interpreted that Jesus is of the tribe of Joseph.
Since Jesus is from the tribe of Joseph, not from the tribe of Judah, this would explain why the Jews ask “Say we not well that thou art a Samaritan…?” [John 8:48]. Finally, Jesus’ mother is not mentioned by name in the fourth Gospel, so it not surprising that Jesus’ father also remains anonymous in this Gospel.
Since Jesus is from the tribe of Joseph, not from the tribe of Judah, this would explain why the Jews ask “Say we not well that thou art a Samaritan…?” [John 8:48]. Finally, Jesus’ mother is not mentioned by name in the fourth Gospel, so it not surprising that Jesus’ father also remains anonymous in this Gospel.
Luke 11:14-23
14 And he was casting out a devil G1140 and it was dumb and it came to pass, when the devil G1140 was gone out, the dumb spake and the people wondered.15 But some of them said, ‘He casteth out devils G1140 through Beelzebub G954 the chief G758 of the devils G1140.’ 16 and others, tempting him, sought of him a sign 4592 from heaven.17 But he, knowing their thoughts, said unto them, ‘Every kingdom divided against itself is brought to desolation and a house divided against a house falleth.18 If Satan G4567 also be divided against himself, how shall his kingdom stand? Because ye say that I cast out devils G1140 through Beelzebub G954.19 and if I by Beelzebub G954 cast out devils G1140, by whom do your sons cast them out? Therefore shall they be your judges,20 but if I with the finger of God cast out devils G1140, no doubt the kingdom of God is come upon you.21 When a strong man armed keepeth his palace, his goods are in peace,22 but when a stronger than he shall come upon him and overcome him, he taketh from him all his armour wherein he trusted and divideth his spoils.23 He that is not with me is against me and he that gathereth not with me scattereth.
The KJV translates the proper masculine noun Βεελζεβούλ Strong's G954 as: Beelzebub (7).
Βεελζεβούλ Beelzeboúl: of Chaldee origin (by parody on H1176); dung-god; Beelzebul, a name of Satan:—Beelzebub.
by whom do your sons cast them out?: The question from Luke is answered in John 8:44. "Ye are of your father the devil and the lusts of your father ye will do. He was a murderer from the beginning and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar and the father of it."
the finger of God: This is a strange expression and difficult to interpret.
Βεελζεβούλ Beelzeboúl: of Chaldee origin (by parody on H1176); dung-god; Beelzebul, a name of Satan:—Beelzebub.
by whom do your sons cast them out?: The question from Luke is answered in John 8:44. "Ye are of your father the devil and the lusts of your father ye will do. He was a murderer from the beginning and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar and the father of it."
the finger of God: This is a strange expression and difficult to interpret.
30. crippled woman
Luke 13:10-17
10 And he was teaching in one of the synagogues on the sabbath11 and, behold, there was a woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up herself12 and when Jesus saw her, he called her to him and said unto her, ‘Woman, thou art loosed from thine infirmity.’13 and he laid his hands on her and immediately she was made straight and glorified God14 and the ruler G752 of the synagogue answered with indignation, because that Jesus had healed on the sabbath day and said unto the people, ‘There are six days in which men ought to work. In them therefore come and be healed and not on the sabbath day.’15 The Lord then answered him and said, ‘Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall and lead him away to watering?16 and ought not this woman, being a daughter of Abraham, whom Satan G4567 hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?’17 and when he had said these things, all his adversaries were ashamed and all the people rejoiced for all the glorious things that were done by him.
The KJV translates the masculine noun ἀρχισυνάγωγος Strong's G752 as: ruler of the synagogue (7), chief ruler of the synagogue (2).
ἀρχισυνάγωγος archisynágōgos: from G746 and G4864; director of the synagogue services:—(chief) ruler of the synagogue.
a daughter of Abraham: Abraham is not literally the woman’s father.
ἀρχισυνάγωγος archisynágōgos: from G746 and G4864; director of the synagogue services:—(chief) ruler of the synagogue.
a daughter of Abraham: Abraham is not literally the woman’s father.
31. man with dropsy
Luke 14:1-6
1 And it came to pass as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him2 and, behold, there was a certain man before him which had the dropsy3 and Jesus answering spake unto the lawyers G3544 and Pharisees, saying, ‘Is it lawful to heal on the sabbath day?’4 and they held their peace and he took him and healed him and let him go5 and answered them, saying, ‘Which of you shall have an ass or an ox fallen into a pit and will not straightway pull him out on the sabbath day?’6 and they could not answer him again to these things.
The KJV translates the adjective νομικός Strong's G3544 as: lawyer (8), about the law (1).
they held their peace: One of the few examples in the New Testament where the Pharisees remain silent.
they held their peace: One of the few examples in the New Testament where the Pharisees remain silent.
32. ten lepers
Luke 17:11-19
11 And it came to pass as he went to Jerusalem that he passed through the midst of Samaria and Galilee12 and as he entered into a certain village, there met him ten men that were lepers which stood afar off13 and they lifted up their voices and said, ‘Jesus, Master, have mercy on us.’14 and when he saw them, he said unto them, ‘Go shew yourselves unto the priests.’ and it came to pass, that, as they went, they were cleansed15 and one of them, when he saw that he was healed, turned back and with a loud voice glorified God16 and fell down on his face at his feet, giving him thanks and he was a Samaritan G4541 17 and Jesus answering said, ‘Were there not ten cleansed? but where are the nine?’18 There are not found that returned to give glory to God, save this stranger19 and he said unto him, ‘Arise, go thy way. Thy faith hath made thee whole.’
The KJV translates the proper masculine noun Σαμαρίτης Strong's G4541 as: Samaritans (9).
33. lazarus
John 11:1-45 [We omit the first 33 verses.
34 And said, ‘Where have ye laid him?’ They said unto him, ‘Lord, come and see.’ 35 Jesus wept.36 Then said the Jews, ‘Behold how he loved him!’37 And some of them said, ‘Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?’38 Jesus therefore again groaning [G1690] in himself cometh to the grave. It was a cave, and a stone lay upon it.39 Jesus said, ‘Take ye away the stone.’ Martha, the sister of him that was dead, saith unto him, ‘Lord, by this time he stinketh: for he hath been dead four days.’40 Jesus saith unto her, ‘Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?’41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, ‘Father, I thank thee that thou hast heard me.42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.’43 And when he thus had spoken, he cried with a loud voice, ‘Lazarus [G2976], come forth.’44 And he that was dead came forth, bound hand and foot with graveclothes [G2750]: and his face was bound about with a napkin [G4676]. Jesus saith unto them, ‘Loose him, and let him go.’
The KJV translates the verb ἐμβριμάομαι Strong's G1690 as: straitly charge (2), groan (2), murmur against (1).
ἐμβριμάομαι embrimáoma: from G1722 and βριμάομαι brimáomai (to snort with anger); to have indignation on, i.e. (transitively) to blame, (intransitively) to sigh with chagrin, (specially) to sternly enjoin:—straitly charge, groan, murmur against.
The KJV translates the proper masculine noun Λάζαρος Strong's G2976 as: Lazarus (11),
Lazarus (the poor man) (4).
Λάζαρος Lázaros: probably of Hebrew origin (H499); Lazarus (i.e. Elazar), the name of two Israelites (one imaginary):—Lazarus.
Lazarus = "whom God helps" (a form of the Hebrew name Eleazar)
The KJV translates he feminine noun κειρία Strong's G2750 as: graveclothes (1).
The KJV translates the neuter noun σουδάριον Strong's G4676 as: napkin (3), handkerchief (1).
ἐμβριμάομαι embrimáoma: from G1722 and βριμάομαι brimáomai (to snort with anger); to have indignation on, i.e. (transitively) to blame, (intransitively) to sigh with chagrin, (specially) to sternly enjoin:—straitly charge, groan, murmur against.
The KJV translates the proper masculine noun Λάζαρος Strong's G2976 as: Lazarus (11),
Lazarus (the poor man) (4).
Λάζαρος Lázaros: probably of Hebrew origin (H499); Lazarus (i.e. Elazar), the name of two Israelites (one imaginary):—Lazarus.
Lazarus = "whom God helps" (a form of the Hebrew name Eleazar)
The KJV translates he feminine noun κειρία Strong's G2750 as: graveclothes (1).
The KJV translates the neuter noun σουδάριον Strong's G4676 as: napkin (3), handkerchief (1).
34. bartimaeus
Matthew 20:29-34
29 And as they departed from Jericho, a great multitude followed him.30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, ‘Have mercy on us, O Lord, thou son of David.’31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, ‘Have mercy on us, O Lord, thou son of David.’32 And Jesus stood still, and called them, and said, ‘What will ye that I shall do unto you?’33 They say unto him, ‘Lord, that our eyes may be opened.’34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
son of David: This phrase should not be interpreted literally.
The blind men approach Jesus.
The blind men approach Jesus.
Mark 10:46-52
46 And they came to Jericho and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus G924, the son of Timaeus G5090, sat by the highway side begging47 and when he heard that it was Jesus of Nazareth, he began to cry out and say, ‘Jesus, thou son of David, have mercy on me.’48 and many charged him that he should hold his peace, but he cried the more a great deal, ‘Thou son of David, have mercy on me.’49 and Jesus stood still and commanded him to be called and they call the blind man, saying unto him, ‘Be of good comfort. Rise. He calleth thee.’50 and he, casting away his garment, rose and came to Jesus51 and Jesus answered and said unto him, ‘What wilt thou that I should do unto thee?’ The blind man said unto him, ‘Lord, that I might receive my sight.’52 and Jesus said unto him, ‘Go thy way. Thy faith hath made thee whole.’ and immediately he received his sight and followed Jesus in the way.
The KJV translates the proper masculine noun Βαρτιμαῖος Strong's G924 as: Bartimaeus (1).
The KJV translates the proper masculine noun Τιμαῖος Strong's G5090 as: Timaeus (1).
casting away his garment: It seems that Bartimaeus approaches the Master without clothing.
in the way: This is a technical term understood as the teachings of Jesus [Acts 16:17, 18:25, 24:14].
The KJV translates the proper masculine noun Τιμαῖος Strong's G5090 as: Timaeus (1).
casting away his garment: It seems that Bartimaeus approaches the Master without clothing.
in the way: This is a technical term understood as the teachings of Jesus [Acts 16:17, 18:25, 24:14].
Luke 18:35-43
35 And it came to pass that as he was come nigh unto Jericho, a certain blind man sat by the way side begging36 and hearing the multitude pass by, he asked what it meant37 and they told him, that Jesus of Nazareth passeth by 38 and he cried, saying, ‘Jesus, thou son of David, have mercy on me.’39 and they which went before rebuked him, that he should hold his peace, but he cried so much the more, ‘Thou son of David, have mercy on me.’40 and Jesus stood and commanded him to be brought unto him and when he was come near, he asked him,41 saying, ‘What wilt thou that I shall do unto thee?’ and he said, ‘Lord, that I may receive my sight.’42 and Jesus said unto him, ‘Receive thy sight. Thy faith hath saved thee.’43 and immediately he received his sight and followed him, glorifying God and all the people, when they saw it, gave praise unto God.
The blind man approaches Jesus.
35. the fig tree
Matthew 21:18-22
18 Now in the morning as he returned into the city, he hungered19 and when he saw a fig tree in the way, he came to it and found nothing thereon, but leaves only and said unto it, ‘Let no fruit grow on thee henceforward for ever.’ and presently the fig tree withered away20 and when the disciples saw it, they marvelled G2296, saying, ‘How soon is the fig tree withered away!’21 Jesus answered and said unto them, ‘Verily I say unto you, If ye have faith and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed and be thou cast into the sea; it shall be done22 and all things, whatsoever ye shall ask in prayer, believing, ye shall receive.’
Jesus curses the fig tree.
Mark 11:12-14
12 And on the morrow, when they were come from Bethany, he was hungry13 and seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon and when he came to it, he found nothing but leaves, for the time of figs was not yet14 and Jesus answered and said unto it, ‘No man eat fruit of thee hereafter for ever.’ and his disciples heard it.
Jesus curses the fig tree.
36. servant's severed Ear
Luke 22:50-51
50 And one of them smote the servant of the high priest and cut off his right ear51 and Jesus answered and said, ‘Suffer ye thus far.’ and he touched his ear and healed him.
Jesus initiates the miracle.
37. Second catch of fish
John 21:4-11
4 But when the morning was now come, Jesus stood on the shore, but the disciples knew not that it was Jesus.5 Then Jesus saith unto them, ‘Children, have ye any meat?’ They answered him, ‘No.’6 and he said unto them, ‘Cast the net on the right side of the ship and ye shall find.’ They cast therefore and now they were not able to draw it for the multitude of fishes.7 Therefore that disciple whom Jesus loved saith unto Peter,’ It is the Lord.’ Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea8 and the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.9 As soon then as they were come to land, they saw a fire of coals there and fish laid thereon and bread.10 Jesus saith unto them, ‘Bring of the fish which ye have now caught.’11 Simon Peter went up and drew the net to land full of great fishes, an hundred and fifty and three and for all there were so many, yet was not the net broken.
the disciples knew not that it was Jesus: Yet again, the disciples multi year experiences with Jesus account for very little, as they cannot complete a simple task: recognizing Jesus. We are now in a position to understand the importance of Judas Iscariot complying with the authorities, as he seems to one of the few individuals in the New Testament who has no difficulty in identifying Jesus [Matthew 26:47–50; Mark 14:43–45].
Jesus initiates the miracle.
Jesus initiates the miracle.
conclusion
For whosoever shall call upon the name of the Lord shall be saved.
Romans 10:13
Romans 10:13
Many modern Christians study to the Bible to discover “Biblical principles” and, generally speaking, these concepts, rather than demonstrating a workable system of values, are little more than tendencies. Our expectation in commenting on the miracles of Jesus was that there would be a decisive number of examples that Jesus either initiated the miracles or he reacted to the needs of others. However, by our count, there are 20 occurrences of someone making a request, while there are 18 occurrences of Jesus acting without any prompting. The total of 38 occurrences exceeds the number of miracles as two versions of number 4, the healing of Peter’s mother in law, has two causes. In Mark 1:29-31, Peter makes asks Jesus for the healing, while in Matthew 8:15, Jesus cures the mother in law of his own volition. Since there is no preponderance of evidence for the cause of the healings in the list of miracles, we offer no conclusions or New Testament principles concerning miracles.
The number in brackets is the enumeration from the list of miracles.
The number in brackets is the enumeration from the list of miracles.
The nobleman believes after the miracle [2].
Simon Peter says he is a sinful man [6]. Per Jesus, the centurion believed [8]. Per Jesus, the disciples have “little faith” [12]. The woman was healed by her faith [14]. The ruler of the synagogue only needs to believe [15]. The blind men have faith [16]. Per Jesus, Peter has little faith [20]. Per Jesus, the mother of the demon possessed daughter has faith [22]. Per Jesus, the disciples have “unbelief” [27]. Per Jesus, the leper is healed by the leper’s faith [32]. Bartimaeus is healed by his faith [34]. |
Twelve of the miracles involve having faith or mention lacking faith. The challenge of the Gospel texts, generally, and the difficulty of modern evangelical Christianity, specifically, is that it is uncertain where one is to place one’s faith, otherwise said, what, exactly, is one required to believe. In the examples of miracles where individuals are cured, the seeker believes, without evidence, that they will be healed- they have hope that they will be healed. From these Gospel examples, the nature of faith does not need to include such beliefs that Jesus is the Incarnation of God, the Messiah, or any dogmatic teaching regarding Judaism or the Law of Israel, as the example of the woman who is healed by touching Jesus’ garments clearly demonstrates. Her faith or belief or hope was that she would be healed by only touching the hem of the clothes and her faith was rewarded, as Jesus mentions that “virtue” [G1411, δύναμιν, dynamin, “power”] has “gone out of” him.
We understand the Syro-phoenician woman to be a pagan steeped in idolatry and, as such, she would be viewed by the Jews as being less deserving of assistance than the despised schismatic mountain worshiping Samaritans. Along with eating unclean animals and working on the Sabbath, this Gentile woman would have no knowledge either of the laws of Israel or of any expectations of a coming Messiah. However, as Jesus did exorcise her daughter, the resultant Biblical interpretation is that it is not necessary to be a follower of Christ or be a Christian to receive temporal benefits from Christ. Of course, from these examples, one cannot know if certain benefits extend into eternity.
When Jesus repeatedly berates the disciples for their lack of faith, it cannot be that they lack experiences with Jesus performing miracles, even if we concede that they were not privileged to have knowledge of every miracle, for example, the turning water into wine at the wedding in Cana. The disciples lack of faith continues past the resurrection [Mark 16:11. Luke 24:11]. Yet, the Beloved Disciple believed and, as the Gospel does not state what he believed, the reader cannot know [John 20:8].
Whatever the disciples lack of faith may be, they cannot lack faith in miracles, as they have direct experience of Jesus’ miracles and faith or belief is no longer required, as they would have knowledge. Perhaps Saint Thomas should be designated the Patron Saint of the skeptical disciples, as he said,
We understand the Syro-phoenician woman to be a pagan steeped in idolatry and, as such, she would be viewed by the Jews as being less deserving of assistance than the despised schismatic mountain worshiping Samaritans. Along with eating unclean animals and working on the Sabbath, this Gentile woman would have no knowledge either of the laws of Israel or of any expectations of a coming Messiah. However, as Jesus did exorcise her daughter, the resultant Biblical interpretation is that it is not necessary to be a follower of Christ or be a Christian to receive temporal benefits from Christ. Of course, from these examples, one cannot know if certain benefits extend into eternity.
When Jesus repeatedly berates the disciples for their lack of faith, it cannot be that they lack experiences with Jesus performing miracles, even if we concede that they were not privileged to have knowledge of every miracle, for example, the turning water into wine at the wedding in Cana. The disciples lack of faith continues past the resurrection [Mark 16:11. Luke 24:11]. Yet, the Beloved Disciple believed and, as the Gospel does not state what he believed, the reader cannot know [John 20:8].
Whatever the disciples lack of faith may be, they cannot lack faith in miracles, as they have direct experience of Jesus’ miracles and faith or belief is no longer required, as they would have knowledge. Perhaps Saint Thomas should be designated the Patron Saint of the skeptical disciples, as he said,
“Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side, I will not believe.”
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From the context, it seems that Saint Thomas will neither believe in nor have faith in or acknowledge the possibility of the resurrection until he sees the nail prints, puts his finger into the print, and places his hand into Jesus’ side where he was was pierced [John 19:34]. Of course, Saint Thomas was not at the crucifixion, as only Jesus’ “mother and his mother's sister, Mary... and Mary Magdalene” were at the cross, so he would have no knowledge of the wound by a sword, but heard it through second hand accounts, yet he accepts or believes that this account is true [John 19:25].
When Jesus comes again, he commands Saint Thomas: “Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless, but believing [John 20:27].”
Once again, it is not certain what Saint Thomas should believe; is it the resurrection or the risen Lord, or something else? As Saint Thomas sees Jesus, he now knows that he has risen and it follows that Jesus’ resurrection occurred before his visit to Saint Thomas. Therefore, Saint Thomas faithlessness must be a lack of faith in something that is not stated or remains unmentioned by the author of the fourth Gospel.
When Jesus comes again, he commands Saint Thomas: “Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless, but believing [John 20:27].”
Once again, it is not certain what Saint Thomas should believe; is it the resurrection or the risen Lord, or something else? As Saint Thomas sees Jesus, he now knows that he has risen and it follows that Jesus’ resurrection occurred before his visit to Saint Thomas. Therefore, Saint Thomas faithlessness must be a lack of faith in something that is not stated or remains unmentioned by the author of the fourth Gospel.
“Thomas, because thou hast seen me, thou hast believed. Blessed are they that have not seen and yet have believed [John 20:29}.”
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Jesus describes Saint Thomas as a believer because, presumably, he has seen the risen Lord, but this cannot be the correct interpretation, since Saint Thomas has knowledge of the resurrection, no belief is necessary. Jesus states those that have no evidence, “they that have not seen”, but believe are blessed, yet the reader cannot known what constitutes this belief.
Not every one that saith unto me,
‘Lord, Lord’,
shall enter into the kingdom of heaven....
Matthew 7:21
‘Lord, Lord’,
shall enter into the kingdom of heaven....
Matthew 7:21