Matthew 17:16

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Matthew 17:16 in Multiple Translations

Berean Standard Bible BSB

I brought him to Your disciples, but they could not heal him.”

King James Version KJV

And I brought him to thy disciples, and they could not cure him.

American Standard Version ASV

And I brought him to thy disciples, and they could not cure him.

Bible in Basic English BBE

And I took him to your disciples, and they were not able to make him well.

Free Bible Version FBV

I brought him to your disciples but they couldn't heal him.”

Geneva Bible 1599 GNV

And I brought him to thy disciples, and they could not heale him.

Young's Literal Translation YLT

and I brought him near to thy disciples, and they were not able to heal him.'

World English Bible WEB

So I brought him to your disciples, and they could not cure him.”

Noah Webster Bible WBS

And I brought him to thy disciples, and they could not cure him.

Douay-Rheims 1899 DRV

Then Jesus answered and said: O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? bring him hither to me.

Translation for Translators T4T

I brought him to your disciples in order that they might heal him, but they were not able to heal him.”

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Berean Amplified Bible — Matthew 17:16

BAB

Word Study

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Matthew 17:16 Interlinear (Deep Study)

BIB

GRK και προσηνεγκα αυτον τοις μαθηταις σου και ουκ ηδυνηθησαν αυτον θεραπευσαι

και kai G2532 and Conj

προσηνεγκα prospherō G4374 to bring to Verb-AAI-1S

αυτον autos G846 it/s/he Pron-ASM

τοις ho G3588 the/this/who Art-DPM

μαθηταις mathētēs G3101 disciple Noun-DPM

σου su G4771 you Pron-2GS

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

ηδυνηθησαν dunamai G1410 be able Verb-AOI-3P-ATT

αυτον autos G846 it/s/he Pron-ASM

θεραπευσαι therapeuō G2323 to serve/heal Verb-AAN

Greek Word Study

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Greek Word Reference — Matthew 17:16

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

προσηνεγκα prospherō G4374 "to bring to" Verb-AAI-1S

To bring to means to lead or offer something to someone, especially to God, like in Matthew 4:24 where people brought their sick to Jesus. It's about presenting or offering something to someone.

Definition: προσ-φέρω [in LXX chiefly for קָרַב hi. ;] __1. to bring to, lead to: with accusative and dative of person(s), Mat.4:24 8:16 9:2, 32 14:35 17:16, Mrk.2:4 (WH, R, txt.; sc. αὐτόν) Mrk.10:13, Luk.18:15 23:14; pass., Mat.12:22 (act., WH, txt.) Mat.18:24 (προσήχθη, WH) Mat.19:13; with accusative of thing(s), Mat.25:20; id. with dative of person(s), Mat.22:19, Luk.23:36; τ. στόματι, Jhn.19:29; metaphorically, with dative of person(s), to deal with, Heb.12:7 (cl.). __2. to offer: Mat.2:11, Act.8:18; esp. (as frequently in LXX; cf. FlJ, Ant., iii, 9, 3) sacrifices, gifts and prayers to God: absol., before περί (ὑπέρ), Mrk.1:44, Luk.5:14, Heb.5:1, 3 9:7 10:12; pass., Act.21:26; with accusative of thing(s) (δῶρον, θυσίαν, λυτρείαν, προσφοράν), Mat.5:23-24 (aoristic pres.; M, Pr., 247) Mat.8:4, Jhn.16:2, Act.7:42 21:26, Heb.5:1 8:3-4 9:7, 9 10:1-2, 8 10:11-12; δεήσεις τε κ. ἱκετηρίας, Heb.5:7; with accusative of person(s), Heb.11:17 (conative impf.; M, Pr., 129); of Christ, Heb.7:27 (ἀνενέγκας, WH, txt.) Heb.9:14, 25 9:28.† (AS)

Usage: Occurs in 45 NT verses. KJV: bring (to, unto), deal with, do, offer (unto, up), present unto, put to See also: Acts 7:42; John 19:29; Hebrews 5:1.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μαθηταις mathētēs G3101 "disciple" Noun-DPM

A disciple is a learner or pupil, like the twelve who followed Jesus, as mentioned in Matthew 10:1 and Luke 8:9. This word is used to describe someone who follows a teacher or leader. It is often used in the context of Jesus' teachings.

Definition: μαθητής, -οῦ, ὁ (μανθάνω), [in LXX only as seel. (A) in Jer.13:21 20:11 26(46):9 * ;] a disciple: opposite to διδάσκαλος, Mat.10:24, Luk.6:40; Ἰωάννου, Mat.9:14, Luk.7:18, Jhn.3:25; τ. Φαρισσίων, Mat.22:16, Mrk.2:18, Luk.5:33; Μωυσέως, Jhn.9:28; Ἰησοῦ, Luk.6:17 7:11 19:37, Jhn.6:66 7:3 19:38; esp. the twelve, Mat.10:1 11:1, Mrk.7:17, Luk.8:9, Jo 2:2, al.; later, of Christians generally, Act.6:1, 2 7 9:19, al.; τ. κυρίου, Act.9:1. (AS)

Usage: Occurs in 252 NT verses. KJV: disciple See also: Acts 1:15; John 21:23; Matthew 13:10.

σου su G4771 "you" Pron-2GS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ηδυνηθησαν dunamai G1410 "be able" Verb-AOI-3P-ATT

To be able or have power, as in Matthew 6:24 and Mark 2:7, meaning to have the capability or strength to do something.

Definition: δύναμαι, depon., [in LXX chiefly for יָכֹל ;] to be able, have power, whether by personal ability, permission, or opportunity: with inf. (M, Pr., 205; WM, §44, 3) pres., Mat.6:24, Mrk.2:7, Jhn.3:2, 1Co.10:21, al.; with inf. aor., Mat.3:9, Mrk.1:45, Jhn.3:3, 4 Rom.8:39, al.; with accusative, to be able to do something: Mrk.9:22, Luk.12:26; 2Co.13:8; absol., to be able, capable, powerful: 1Co.3:2 10:13. (AS)

Usage: Occurs in 199 NT verses. KJV: be able, can (do, + -not), could, may, might, be possible, be of power See also: 1 Corinthians 2:14; John 15:4; Hebrews 2:18.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

θεραπευσαι therapeuō G2323 "to serve/heal" Verb-AAN

To serve or heal, as in Matthew 12:10 and Mark 6:5, where Jesus cures people of diseases, showing God's power.

Definition: θεραπεύω [in LXX for יָשַׁב, etc. ;] __1. to do service, serve: with accusative of person(s), pass., Act.17:25. __2. As medical term, to treat (MM, Exp., xv), cure, heal: Mat.12:10, Mrk.6:5, Luk.6:7, al.; with accusative of person(s), Mat.4:24, Mrk.1:34, al.; before ἀπό, Luk.5:15 6:18 7:21 8:2, 43; θ. νόσον (μαλακίαν), Mat.4:23, al SYN: ἰάομαι (see Field, Notes, 60; MM, Exp., l.with) (AS)

Usage: Occurs in 43 NT verses. KJV: cure, heal, worship See also: Acts 4:14; Mark 3:10; Revelation 13:3.

Study Notes — Matthew 17:16

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Matthew 17:16 Summary
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Sermons on Matthew 17:16

Context — The Boy with a Demon

14When they came to the crowd, a man came up to Jesus and knelt before Him. 15“Lord, have mercy on my son,” he said. “He has seizures and is suffering terribly. He often falls into the fire or into the water.

16I brought him to Your disciples, but they could not heal him.”

17“O unbelieving and perverse generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy here to Me.” 18Then Jesus rebuked the demon, and it came out of the boy, and he was healed from that moment.

Cross References

	Reference	Text (BSB)
1	Matthew 17:19–20	Afterward the disciples came to Jesus privately and asked, “Why couldn’t we drive it out?” “Because you have so little faith,” He answered. “For truly I tell you, if you have faith the size of a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.”
2	Luke 9:40	I begged Your disciples to drive it out, but they were unable.”
3	Acts 19:15–16	Eventually, one of the evil spirits answered them, “Jesus I know, and I know about Paul, but who are you?” Then the man with the evil spirit jumped on them and overpowered them all. The attack was so violent that they ran out of the house naked and wounded.
4	Acts 3:16	By faith in the name of Jesus, this man whom you see and know has been made strong. It is Jesus’ name and the faith that comes through Him that has given him this complete healing in your presence.
5	2 Kings 4:29–31	So Elisha said to Gehazi, “Tie up your garment, take my staff in your hand, and go! If you meet anyone, do not greet him, and if anyone greets you, do not answer him. Then lay my staff on the boy’s face.” And the mother of the boy said, “As surely as the LORD lives and as you yourself live, I will not leave you.” So he got up and followed her. Gehazi went on ahead of them and laid the staff on the boy’s face, but there was no sound or response. So he went back to meet Elisha and told him, “The boy has not awakened.”

Matthew 17:16 Summary

In Matthew 17:16, a desperate father brings his son to Jesus' disciples, but they are unable to heal him. This verse shows us that even Jesus' disciples, who were closest to Him, were not always able to perform miracles on their own. As Jesus later explains, faith is necessary for miracles to happen (Matthew 17:20). We can learn from this verse that when we are struggling with problems or challenges, we should seek help from God and trust in His power and authority, just like the father in the story, and have faith that He can heal and help us, as seen in Psalm 107:20 and Isaiah 53:5.

Frequently Asked Questions

Why were the disciples unable to heal the boy in Matthew 17:16?

The disciples were unable to heal the boy because they lacked faith, as Jesus later indicates in Matthew 17:20, where He says that faith as small as a mustard seed can move mountains, implying that their lack of faith hindered their ability to heal the boy, as also seen in Matthew 13:58 where Jesus could not perform many miracles in Nazareth due to their lack of faith.

What can we learn from the father's actions in Matthew 17:16?

The father's actions in Matthew 17:16 demonstrate his desperation and willingness to seek help from anyone who can provide it, first from the disciples and then from Jesus, showing us the importance of perseverance in prayer and seeking help from God, as encouraged in Luke 18:1-8 and Psalm 55:22.

How does Jesus' response to the disciples in Matthew 17:17 relate to the events of Matthew 17:16?

Jesus' response to the disciples in Matthew 17:17, where He calls them an unbelieving and perverse generation, is directly related to their failure to heal the boy in Matthew 17:16, highlighting the connection between faith and the ability to perform miracles, as seen in Matthew 17:20 and Mark 11:23.

What role does faith play in healing, according to Matthew 17:16 and surrounding verses?

Faith plays a crucial role in healing, as seen in Matthew 17:16 and surrounding verses, where the disciples' lack of faith hindered their ability to heal the boy, and Jesus' faith and authority enabled Him to cast out the demon and heal the boy, as also seen in Mark 9:24 and James 5:15.

Reflection Questions

What are some areas in my life where I have been trying to solve problems on my own, and how can I surrender them to God and seek His help and healing?
How can I cultivate a deeper faith and trust in God's power and authority, like the father in Matthew 17:16, who persevered in seeking help for his son?
In what ways can I apply Jesus' teaching in Matthew 17:20, that faith as small as a mustard seed can move mountains, to my own life and challenges?
What can I learn from the disciples' failure to heal the boy, and how can I avoid making similar mistakes in my own ministry and service to others?

Gill's Exposition on Matthew 17:16

And I brought him to thy disciples,.... To the nine, whilst Christ was with the other three upon the mountain: no doubt but his design was to bring him to Christ first; but he being absent, he

Jamieson-Fausset-Brown on Matthew 17:16

And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, For the exposition of this portion, see the notes at Mark 9:14-32.

Matthew Poole's Commentary on Matthew 17:16

Ver. 14-16. The same history is told us both by Mark and Luke, but with considerable difference; we have it, ,18, thus, And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; 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. As an introduction to this, Mark saith, , that when our Saviour came to his disciples, he saw a great multitude about them, and the scribes questioning with them. And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. And he asked the scribes, What question ye with them? Luke gives us this account, , And it came to pass, that on the next day, when they were come down from the hill, much people met him. And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. 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 him. And I besought thy disciples to cast him out; and they could not. When our Lord went up to the mountain where he was transfigured, he left at the foot of it the multitudes, and nine of his apostles, he took only three with him. How long he stayed there no evangelist tells us. The multitude and his disciples stayed waiting for his coming, probably not far of; some of the scribes were got to them, and they were arguing together. The day after our Lord, and Peter, James, and John, were come down from the mount, they go to the multitude, who received him with great passion, and saluted him. He begins to inquire what they were discoursing about; but was by and by interrupted with a certain man, who comes and falls down upon his knees before him, begging mercy for his son, who (as Matthew reports his condition) was lunatic and sore vexed, often falling into the fire, and often into the water. Mark saith, he had a dumb spirit, that it tore him, he often foamed and gnashed with his teeth. Luke saith, that it was the man’ s only child, that he had a spirit, that he cried out, it tare him, he foamed, and was bruised by it, &c. By the description of this young man’ s disease, it appeareth to have been what we call the falling sickness, wherein men fall down, foam, and beat themselves.

Trapp's Commentary on Matthew 17:16

16 And I brought him to thy disciples, and they could not cure him. Ver. 16. And they could not cure him] The prayer of faith would have healed the sick, James 5:15, as Luther’ s prayer recovered a godly divine (that was far gone in a consumption, and given up for a dead man by the physicians) beyond all expectation. Iste vir potuit quod voluit, Such a man as that was able because he was willing, man saith one of him. That man by the force of his faith could do whatsoever he would with God. Fiat mea voluntas, " Let my will be done," said one in his prayer; and then sweetly falls off, "my will, Lord, because thy will," and he had his request. But let not the unbeliever "think that he shall receive anything of the Lord," James 1:7, since he shuts heaven gates against his own prayers; and by the evil operation of a misgiving heart, denies them before he presents them.

Ellicott's Commentary on Matthew 17:16

(16) They could not cure him.—This, then, would seem to have been the subject-matter of debate. The scribes were taunting the disciples, who had probably trusted to their use of the wonted formula of their Master’s name, and were now wrangling in their own defence. Neither scribes nor disciples had thought of gaining the spiritual power which might avail by the means which they both recognised as effective.

Adam Clarke's Commentary on Matthew 17:16

Verse 16. Thy disciples could not cure him.] No wonder, when the cure must be effected by supernatural agency, and they had not faith enough to interest the power of God in their behalf, Matthew 17:20. A spiritual disorder must have a spiritual remedy: natural means, in such cases, signify just - nothing.

Cambridge Bible on Matthew 17:16

14–21. A Lunatic Child is cured Mark 9:14-29, where the scene and the symptoms of the disease are described with great particularity. Luke 9:37-42.

Barnes' Notes on Matthew 17:16

And I brought him to thy disciples ... - That is, not to the apostles, for they had power over unclean spirits Matthew 10:8, but to others of his followers who attempted to work miracles.

Whedon's Commentary on Matthew 17:16

16. Disciples… could not cure him — The disciples had perhaps often performed the miracle of casting out demons; but upon this occasion, either from a special weakness of their own or a special strength of the demon, they failed.

Sermons on Matthew 17:16

	Sermon	Description
	Secret Faults and Presumptuous Sins by Carter Conlon	In this sermon, the preacher discusses the human tendency to be both praising and accusing God at the same time. He emphasizes the importance of surrendering our unsatisfied desire
	Clouds of Glory by Leonard Ravenhill	In this sermon, the preacher emphasizes the importance of personal experiences with God. He highlights the transformation and purification that occurs when one encounters God's glo
	The Two Touches by Bud Robinson	In this sermon, the speaker shares his personal experience of encountering Jesus and finding victory in Him. He describes feeling lost and burdened, but then meeting Jesus and expe
	All That Jesus Taught Bible Study - Part 35 by Zac Poonen	This sermon delves into the power of faith and authority in casting out demons, emphasizing the importance of complete dependence on God and sacrificial living. It highlights how J
	Mark - Prayer Power by J. Glyn Owen	In this sermon, the speaker begins by mentioning that they had spent the morning in intercession for three quarreling clans and felt that God had answered their prayers. The speake
	Thirteenth Lesson. ‘Prayer and Fasting;’ Or, the Cure of Unbelief by Andrew Murray	Andrew Murray emphasizes the critical relationship between prayer, fasting, and faith in overcoming unbelief. He explains that the disciples' failure to cast out the evil spirit st
	Matthew 17:19-21. Christ Speaks to His Disciples on the Power of Faith. by Favell Lee Mortimer	Favell Lee Mortimer preaches about the importance of faith in overcoming obstacles, using the disciples' struggle to cast out an evil spirit as an example. The hindrance to success