Mark 9:23

Then Jesus said to him, “‘If you are able?’ ¹  All things are possible for the one who believes.”

biblegateway Mar 9:23

"‘If you can’?" said Jesus. "Everything is possible for him who believes."

biblegateway Mar 9:23

And Jesus said to him, "’If You can?’ All things are possible to him who believes."

biblegateway Mar 9:23

"What do you mean, ‘If I can’?" Jesus asked. "Anything is possible if a person believes."

biblegateway Mar 9:23

Jesus said, "If? There are no 'ifs' among believers. Anything can happen."

SABDAweb Mar 9:23

And Jesus said to him, If you are able! All things are possible to him who has faith.

bibleoremus Mar 9:23

Jesus said to him, "If you are able! —All things can be done for the one who believes."

biblegateway Mar 9:23

Jesus said to him, "If you can believe, all things are possible to him who believes."

biblegateway Mar 9:23

Then Jesus said to him, “‘If you are able?’ ¹  All things are possible for the one who believes.”

¹ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.