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Tag: NT

Women silent in the church

Written by LWOM Amsterdam on . Posted in 1 Corinthians, 1 Timothy, What’s new?.

Do women have to remain silent in church?

First Corinthians 14:33–35 states, “As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church” (ESV). In 1 Timothy 2:11–12, there is a similar instruction: “A woman should learn in quietness and full submission. . . . She must be quiet.”

At first glance, these passages seem to issue a universal command that women are never allowed to speak in the church, for any reason. In both cases, a closer examination of the context is necessary.

The whole of 1 Timothy 2:11–14, quoted only partially above, is this: “A woman a should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner.” Note that Paul specifies the subjects of teaching and assuming authority. A woman is to “be quiet” in that she does not teach men in the church, and she shows her submission to authority by learning. In other words, this is not an absolute command for women to remain silent at all times in all services.

There are also some contextual considerations in the 1 Corinthians 14 passage. Earlier in the same epistle, Paul mentions situations where women are allowed to pray and prophesy in public: “But every woman who prays or prophesies…” (1 Corinthians 11:5).

Commentators suggest various ways of reconciling 1 Corinthians 11 (women pray and prophesy) with 1 Corinthians 14 (women are silent):

  • Chapter 11 gives the rule for a smaller group of believers; chapter 14 gives the rule for the entire assembly.
  • Chapter 11 focuses on dress (head coverings) as a symbol of submission without regard to the propriety of a woman praying or prophesying—the subject of prophesying being addressed later, in chapter 14.
  • Chapter 11 acknowledges that, in the Corinthian church, women prayed and prophesied, but Paul reserves his condemnation of women prophesying for chapter 14.

Taking a closer look at 1 Corinthians 14, we see the overall concern is orderly assemblies. The church of Corinth was noted for the disorder rampant in that assembly (verse 33). It seems that everyone in the church service was participating whenever and however they desired. Those with the gift of tongues were speaking simultaneously, and no one was concerned with interpreting what was being said. Those with a supposed revelation from God were shouting out randomly, even if what was said could not be heard above the din, and apparently no one was evaluating what was being offered as prophecy. The meetings in Corinth were characterized by chaos, and no one was being edified or instructed (see verses 5, 12, and 19). To remedy this, Paul instructs a number of groups to “be quiet” at certain times and under certain conditions:

  • Verses 27–28a, Those who would speak in a tongue must “keep silent” if someone else is speaking or if there is no one to interpret what is said.
  • Verses 29–31a, A prophet must “be silent” if someone else has the floor.
  • Verses 34–35, Women should “keep silent” to show proper submission.

1 Corinthians 14:33-35 appears in a very specific context. Most of 1 Corinthians chapter 14 is a discussion of tongues and prophesy. The immediate context of verses 33-35 is the evaluation of tongues and prophesy. Women are to be silent in that context.

In 1 Timothy 2:11-12, women are prohibited from teaching and exercising authority over men. In 1 Corinthians 14:33-35, women are prohibited from participating in the authoritative evaluation of any revelation given in tongues or prophecy. Doing so would involve exercising authority over men.

There are many roles women can fill in the church. The only roles women cannot fill in the church are ones that involve teaching or exercising authority over men. The evaluation of new revelation given through the spiritual gifts of tongues and prophecy would involve exercising authority over men. Therefore, when tongues and prophecy are being evaluated, women are to remain silent. Interpreted in its context, 1 Corinthians 14:33-35 is not a command for women to be silent at all times in the church. Rather, it is a command, in agreement with 1 Timothy 2:11-12, that women are not to exercise authority over men in the church.


Judgment begins at the house of God

Written by LWOM Amsterdam on . Posted in 1 Peter, What’s new?.

What does it mean that judgment begins at the house of God (1 Peter 4:17)?

Judgment is a recurring theme throughout the Bible (see Psalm 82:8). God’s plan includes a final judgment on the wicked and all who reject the sacrifice of Jesus Christ as payment for their sins (Matthew 10:15; Romans 2:2; Hebrews 9:27; 10:26–27). A cursory reading of 1 Peter 4:17 seems to suggest that Christians may face God’s judgment, too: “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God?” Is the “judgment” that begins at the house of God the same as the judgment of the wicked?

The context of 1 Peter 4:17 explains more about the judgment that begins at the household of God. In this chapter Peter is exhorting the church—the house of God—which was facing persecution, to persevere. The believers were also struggling to separate from the former worldly sins that had once enslaved them (verses 1–4). Peter reminds them that the wicked will face God’s judgment (verse 5) but that believers in Christ must hold themselves to a higher standard than they once did. The “fiery trials” that they were facing were to help refine them like gold (verse 12).

God allows difficulties and suffering in the lives of His people to purify them. When we are persecuted for the cause of Christ, we share in His sufferings (1 Peter 4:13–14). And when we share His suffering, we know Him a little better (Philippians 3:10). Paul echoes this theme in Romans 8:17: “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.” Part of God’s judgment upon sin is physical suffering. When His own children experience such suffering, it is not for our harm but to make us more like Jesus. “Judgment” for the children of God can be considered discipline (Hebrews 12:4–11). It is designed to purge the sin from our lives and teach us obedience.

A loving father does not discipline the kids down the street, because they are not his. A father disciplines his own children. Likewise, the discipline of our heavenly Father begins at His own household, with His own children, the church. He is reserving for the wicked an ultimate, final judgment that His children will never experience (Romans 8:1). Scripture makes a distinction between God’s purifying discipline of the church and His ultimate condemnation of the wicked: “When we are judged . . . by the Lord, we are being disciplined so that we will not be finally condemned with the world” (1 Corinthians 11:32).

In this present age, God allows painful circumstances in the lives of His own household, not to condemn but to mature, convict, and bring repentance (2 Corinthians 7:10). Through suffering we learn patience (James 1:2–4). This kind of judgment is to encourage us to abandon selfishness and draw nearer to Him (James 4:8). The ultimate, final judgment for unbelievers will be eternal separation from God, from life, and from all that is good and beautiful (Matthew 8:11–12; Revelation 21:8).

The judgment that begins at the household of God also includes church discipline. Church discipline is not for unbelievers but for believers: “What business is it of mine to judge those outside the church? Are you not to judge those inside?” (1 Corinthians 5:12). Believers are commanded to take responsibility for other followers of Christ who may be slipping or headed toward sin (James 5:20). First Corinthians 5:11–13 commands us to avoid fellowship with anyone claiming to be a brother or sister in Christ but who insists on maintaining a sinful lifestyle. Jesus lays out the process for church discipline in Matthew 18:15–17. Someone who has been confronted multiple times and warned that the choices he is making are in opposition to God needs to repent. If he refuses to listen to the church, we are to turn away from him in the hope that this drastic action will bring about repentance (see 2 Corinthians 2:7 and Galatians 6:1). As believers, we are to pursue holiness and encourage each other to pursue it, too (1 Peter 1:15–16). We are to judge ourselves as God’s household (1 Corinthians 11:31). In this way, judgment begins in the house of God.

There will be another kind of judgment for all those who have been redeemed by God’s Son. Second Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil” (cf. Romans 14:10). This judgment for those who are “in Christ” is not to determine eternal destiny but to give rewards for godly service and faithfulness (Matthew 16:27; Revelation 22:12). Jesus commanded us to store up treasure in heaven (Luke 12:33). This treasure will be revealed at the judgment seat of Christ. This glorious day will be more like an awards ceremony than a trial, because everyone present has already had their eternal fate secured when they were born again (John 3:3). Jesus Himself will give us crowns and treasure to enjoy for all eternity according to what we have done with all He had entrusted to us (Matthew 25:21).

God’s desire is that His people learn to walk in holiness and fellowship with Him (Romans 8:29). As any loving parent would do, God will bring unpleasant consequences upon His children for rebellion. He expects the ones He has redeemed by the blood of His Son to set the example for the rest of the world. If the church is not in pursuit of holiness, the world sees no need to change its allegiance. So judgment begins in the household of God, with His own children, as He teaches us to live like Jesus.

Kept by the power of God

Written by LWOM Amsterdam on . Posted in 1 Peter, What’s new?.

What does it mean to be kept by the power of God (1 Peter 1:5)?

As the apostle Peter opens his first letter, he includes a section of thanksgiving to God for the hope of salvation in Jesus Christ (1 Peter 1:3–12). God’s gift of salvation produces great anticipation of an indestructible, pure, and eternal inheritance: “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time” (verses 3–5, NKJV).

The recipients of Peter’s letter are identified as “God’s chosen people who are living as foreigners in the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1, NLT). These regions of Asia Minor were where the believers had likely been scattered due to persecution. Peter wrote to encourage them as they struggled to maintain their Christian identity and testimony. He wanted them to know that, even though they were far away from the core community of God’s people and Christ’s church and possibly feeling the pressure of separation, they were still “kept by the power of God through faith for salvation.”

In the original Greek, the word translated as “kept” in 1 Peter 1:5 means “to be guarded, shielded, or watched over.” It is a military term that describes how a soldier protects his charge. The verb tense shows continuous action and indicates that believers are under God’s perpetual, round-the-clock protection.

“God is protecting you by his power until you receive this salvation, which is ready to be revealed on the last day for all to see” (1 Peter 1:5, NLT), declared Peter to these isolated believers. They needed to know they were not forgotten or insignificant. Like all believers everywhere, they were shielded and secure by God’s power through faith. Later in the same letter, Peter reminded them that their struggle was only temporary: “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10, ESV).

Our present sufferings do not negate the certainty of our future inheritance. The apostle Paul affirmed, “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Romans 8:17–18). Being guarded or kept by the power of God does not mean we get a free pass from pain, suffering, and hardship in this life. It means our heavenly Father watches over our salvation. He is “able to keep [us] from falling away and will bring [us] with great joy into his glorious presence without a single fault” (Jude 1:24, NLT).

When we place our faith in Jesus Christ as Lord and Savior, our reservation in heaven is guaranteed—not because of anything we have done, but because the power of God guards us through faith. “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God” (Ephesians 2:8). Our faith unites us to Jesus. Then His power keeps us (2 Corinthians 3:5). We are not kept secure by our own strength or obedience, but by His divine power and abundant faithfulness (Isaiah 41:10; Psalm 55:22; Romans 8:31; 2 Peter 1:3: 2 Thessalonians 1:11; 2 Corinthians 9:8).

Our part on this journey is to keep believing and growing in our relationship with Christ. As we feed on His Word, yield to the control of the Holy Spirit, commune with God in prayer, and submit our will to His, we are increasingly transformed into Christ’s image. We experience a foretaste of the salvation that will be fully revealed when Jesus returns (1 Peter 1:8–9; Romans 8:19–23).

As we commit ourselves to Christ by faith, we are kept by the power of God. Even though we suffer, like Paul, we can confidently say, “I am not ashamed of it, for I know the one in whom I trust, and I am sure that he is able to guard what I have entrusted to him until the day of his return” (2 Timothy 1:12, NLT).

Having done all to stand

Written by LWOM Amsterdam on . Posted in Ephesians, What’s new?.

What is the meaning of “having done all to stand” in Ephesians 6:13?

Ephesians 6:13 states, “Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm” (ESV). This verse is part of a longer discussion that begins in verse 10 about the armor of God, a metaphor for the resources needed to withstand the devil. In verse 12, Paul underscores the true (spiritual) enemies of Christians. With this knowledge and the gifts of God, we are to be armed and ready, “having done all,” to stand firm.

Life is a spiritual warfare for Christians, with the enemy launching different attacks in the form of temptations, persecutions, or external pressures to compromise and be accepted by the world’s system. Although the devil cannot undo a believer’s salvation, he can attempt to break our fellowship with God, trap us in sin, or discourage us through persecution and doubt.

Therefore, we must do all we can to stand, which entails remaining committed and resisting the devil’s attempts. Our stand weakens any hold Satan may want to have on our lives and deepens our relationship with God. Fortunately, our Father has equipped us with all we need to counter the devil. We are not alone in this battle.

Standing against the devil is less about the melodrama and hysterics displayed by some and more about holding firm to God’s Word, His righteousness and salvation, faith and the gospel (Ephesians 6:14–17). Spiritual warfare requires spending ample time with Scripture; we must know how to wield the sword of the Spirit. Only through the Bible can we gain knowledge of the armor necessary to win battles against the enemy.

Doing all we can to stand also requires that we stay alert. In the same chapter of Ephesians, Paul urges us to “be alert and always keep on praying for all the Lord’s people” (Ephesians 6:18). Dealing with a similar theme, the apostle Peter urges believers to “be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8).

There are two extremes Christians should avoid when standing against the devil. One is to emphasize warfare against the devil to the exclusion of other important matters like fellowshipping with God and discipling believers. Another extreme is to live like we have no enemy, blithely tripping along, ignorant of the devil’s devices (2 Corinthians 2:11). We should be neither unduly focused on Satan nor unconscious of him. Rather, we should stay alert while being rooted in God’s revelation.

The devil and his cohorts are defeated foes (see Colossians 2:15; Hebrews 2:14–15) but still have the freedom to act presently. When we do all we can to stand against Satan’s wiles, we affirm our faithfulness and loyalty to Christ. Like a spouse who resists an outside admirer or soldiers who stay true to their country, we are called to persevere in Christ. Our faithfulness will be rewarded (Matthew 5:11–12; 1 Corinthians 15:58; James 1:12; Revelation 2:10).


Let the reader understand

Written by LWOM Amsterdam on . Posted in Mark, What’s new?.

Why does Mark say, “Let the reader understand” in Mark 13:14?

In Mark 13:14, Jesus states, “When you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains” (ESV). This passage is part of the Olivet Discourse, in which Jesus describes the destruction of the temple in Jerusalem and the end times. The admonition to “let the reader understand” is also found in the parallel passage in Matthew 24: “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel—let the reader understand—then let those who are in Judea flee to the mountains” (Matthew 24:15–16).

In Mark 13, Jesus and His disciples are leaving the temple when one of the disciples makes a comment about the magnificent architecture. Jesus responds by predicting the temple’s destruction, prompting the disciples to ask when these things will happen and what signs will lead up to that time (Mark 13:1–4). Jesus then delivers a detailed discourse on the coming trials and tribulations.

Jesus’ reference to “the abomination of desolation” in Mark 13:14 points to a repeated prophecy in the book of Daniel (see Daniel 9:27; 11:31; 12:11). The prophet warned of a future abominable act that will cause desolation in the holy place. This prophecy was partially fulfilled during the second century BC when Antiochus IV Epiphanes desecrated the temple by erecting an altar to Zeus and sacrificing a pig on it. Jesus’ prophecy in Mark 13:14, however, suggests a second fulfillment, which occurred during the Roman attack on Jerusalem in AD 70 when the temple was destroyed. We also anticipate a third and final fulfillment, when the Antichrist sets up his image in a temple yet to be built in Jerusalem.

The destruction of the temple symbolizes the transition from the Old Covenant to the New Covenant that was established by Christ. Hebrews 9:11–12 explains, “When Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption” (ESV). This passage articulates the shift from the physical temple to Jesus Himself as the locus of God’s presence and the means of atonement for sin.

The comment to “let the reader understand” in Mark 13:14 could be taken different ways, depending on whose comment it is. It could be a parenthetical comment, inserted by Mark, to signal his readers that Jesus’ prophecy requires discernment and careful consideration. That is, readers of Mark’s Gospel need to recognize the signs and be vigilant.

Alternatively, the comment to “let the reader understand” could be part of Jesus’ own words. In this case, it would refer not to Jesus’ teaching but to Daniel’s prophecy. In this view, Jesus was saying, “Let the reader of Daniel’s prophecy understand about the abomination of desolation.”

Either way, the call to “understand” highlights the need for spiritual discernment and preparedness. In Mark 13:22–23, Jesus warns, “False christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. But be on guard; I have told you all things beforehand” (ESV). The apostle Paul also urged believers to stand firm in the faith and to be alert to the spiritual realities around them (see Ephesians 6:10–18 and 1 Thessalonians 5:1–11).

Also, the call to understand prompts readers to see beyond historical events to the larger eschatological framework. The Olivet Discourse combines near-future events and end-time scenarios, creating a series of prophetic fulfillments that includes both the destruction of Jerusalem and the second coming of Christ. This dual fulfillment is seen in passages like Matthew 24:29–32, where various trials and tribulations precede the coming of the Son of Man.

Mark’s (or Jesus’) parenthetical comment in Mark 13:14 is an exhortation for believers to be discerning, vigilant, and faithful. The reader should understand both the destruction of the temple and the events that will precede the second coming of Christ. Regardless of what transpires, our hope is in Christ, who is a “sure and steadfast anchor of the soul” (Hebrews 6:19, ESV).


My words will not pass away

Written by LWOM Amsterdam on . Posted in Matthew, What’s new?.

What does it mean that Jesus’ words will not pass away (Matthew 24:35)?

Creation displays remarkable consistency according to the God-ordained laws that govern it, such as the sun rising in the east and setting in the west. Yet, according to Jesus, the truth of His teaching is more certain than night following day: “Heaven and earth will pass away, but my words will not pass away” (Matthew 24:35, ESV). The contrast Jesus makes between the eventual destruction of the earth and the permanent nature of His words highlights the unchanging nature of the truth He speaks.

Jesus makes this powerful statement in the Olivet Discourse, so named because He was sitting on the Mount of Olives in Jerusalem when He spoke it (Matthew 24:3). In the segment of the discourse where He teaches on the signs of the end of the age (Matthew 24:3–35), Jesus explained that when a fig tree starts to grow leaves it’s a sign that summer is near. Likewise, when heaven and earth pass away, indicating that judgment is near, followers of Jesus can take comfort in the fact that Jesus’ words will never perish (Matthew 24:32–35).

Jesus’ statement about the inevitable destruction of the heavens and the earth reflects the Bible’s teaching on this topic in both the Old and New Testaments. Understanding creation’s fate sheds light on the contrast Jesus makes in Matthew 24:35. For instance, Isaiah reports that, in the end times, the earth will be destroyed: “The earth is utterly broken, the earth is split apart, the earth is violently shaken. The earth staggers like a drunken man; it sways like a hut; its transgression lies heavy upon it, and it falls, and will not rise again” (Isaiah 24:19–20). Although the present world, which God cursed because of sin (Genesis 3:17–19), will come to an end, Isaiah reveals that a new, uncursed world will arise: “For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind” (Isaiah 65:17; cf. 66:22).

In the New Testament, Peter’s description is even more detailed than Isaiah’s: “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:10). He adds that creation will experience renewal: “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:13). Furthermore, in the book of Revelation, echoing Isaiah and Peter, John writes, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more” (Revelation 21:1).

The heavens and the earth aren’t eternal, but the words of Jesus are. When He says His words will never pass away, Jesus builds on His teaching about the words of God in the Sermon on the Mount: “For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished” (Matthew 5:18). Jesus’ statement in Matthew 24:35 about the eternal nature of His words reveals that they are of the same nature as the Father’s words, inscribed in Scripture—they stand forever (e.g., Psalm 119:160).

Isaiah 40:8 foreshadows the contrast Jesus makes in Matthew 24:35: “The grass withers, the flower fades, but the word of our God will stand forever.” One day the sun, moon, and stars will cease to exist, and the earth, sea, and sky will perish. Yet Jesus’ words will not pass away. They are eternally fixed, reflecting the unchanging character of God (Malachi 3:6; Hebrews 13:8). As the psalmist says, “Of old you laid the foundation of the earth, and the heavens are the work of your hands. They will perish, but you will remain; they will all wear out like a garment. You will change them like a robe, and they will pass away, but you are the same, and your years have no end” (Psalm 102:25–27).


But this kind does not go out except by prayer and fasting

Written by LWOM Amsterdam on . Posted in Matthew, What’s new?.

Temp:

KJ21
However this kind goeth not out but by prayer and fasting.”
AMP
[But this kind of demon does not go out except by prayer and fasting.]”
AMPC
But this kind does not go out except by prayer and fasting.
BRG
Howbeit this kind goeth not out but by prayer and fasting.
CJB
CEV
Jesus replied: It is because you don’t have enough faith! But I can promise you this. If you had faith no larger than a mustard seed, you could tell this mountain to move from here to there. And it would. Everything would be possible for you.
DARBY
But this kind does not go out but by prayer and fasting.
DLNT
DRA
And when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men:
ERV
EASY
[ Jesus then said, ‘This kind of spirit will not leave a person unless you pray and you do not eat for a time.’]
EHV
But this kind does not go out except by prayer and fasting.”
EXB
| That kind of spirit comes out only if you use prayer and fasting.|”
GNV
Howbeit this kind goeth not out, but by prayer and fasting.
GNT
HCSB
[ However, this kind does not come out except by prayer and fasting.] ”
ICB
[That kind of spirit comes out only if you use prayer and give up eating.]”
ISV
But this kind does not come out except by prayer and fasting.”
PHILLIPS
“Because you have so little faith,” replied Jesus. “I assure you that if you have as much faith as a grain of mustard-seed you can say to this hill, ‘Up you get and move over there!’ and it will move—you will find nothing is impossible.” “However, this kind does not go out except by prayer and fasting”
JUB
Howbeit this lineage of demons does not go out but by prayer and fasting.
KJV
Howbeit this kind goeth not out but by prayer and fasting.
AKJV
Howbeit this kind goeth not out but by prayer and fasting.
LSB
[But this kind does not go out except by prayer and fasting.” ]
TLB
But this kind of demon won’t leave unless you have prayed and gone without food.”
MEV
But this kind does not go out except by prayer and fasting.”
NABRE
[ ]
NASB1995
[But this kind does not go out except by prayer and fasting.” ]
NCB
But this kind of demon does not come out except by prayer and fasting.]”
NCV
That kind of spirit comes out only if you use prayer and fasting.]”
NIRV
He replied, “Because your faith is much too small. What I’m about to tell you is true. If you have faith as small as a mustard seed, it is enough. You can say to this mountain, ‘Move from here to there.’ And it will move. Nothing will be impossible for you.”
NIV
NIVUK
NKJV
However, this kind does not go out except by prayer and fasting.”
NLV
*But this kind of demon does not go out but by prayer and by going without food so you can pray better.”
NMB
However, this kind does not go out but by prayer and fasting.
OJB
But this kind [i.e., kind of mazikim (malicious spirits)] do not come out except by tefillah and tzom.
RGT
“Nevertheless, this kind only goes out by prayer and fasting.”
TLV
( )
VOICE
[ But this kind is not realized except through much prayer and fasting.]
WEB
But this kind doesn’t go out except by prayer and fasting.”
WE
But this kind of bad spirit does not come out of a person unless people ask God and fast [do not eat food for a time].’
WYC
but this kind is not cast out, but by prayer and fasting.
YLT
and this kind doth not go forth except in prayer and fasting.’