Mark 1

Mark 1


1 The beginningI of the good newsII of JesusIII Christ,IV the SonV of God.VI

Notes on verse 1

I “beginning” = arche. From archomai (to begin or rule); from archo (to rule, begin, have first rank or have political power). Properly, this is what is first. In a temporal sense, that is beginning or origin. It can also refer to the one who ranks first, i.e. king or ruler. So, it can also be magistrate, power, or principality. It can be used more generally for what is preeminent.
II “good news” = euaggelion. From eu (well, good, rightly) + aggelos (angel, messenger; a messenger from God bringing news – whether a prophet or an angel); {from aggellos (to bring tidings); probably from ago (to bring, lead, carry, guide)}. This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.
III “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
IV “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
V “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
VI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

As it is writtenVII in the prophetVIII Isaiah,IX

Notes on verse 2a

VII “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
VIII “prophet” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.
IX “Isaiah” = Esaias. Related to “Jesus” in v1. From Hebrew Yeshayahu (Isaiah, “salvation of the Lord”); {from yasha (see note III above) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note III above)}. This is Isaiah, meaning “salvation of the Lord.”

“See,X I am sendingXI my messengerXII ahead of you,XIII
    who will prepareXIV your way;XV

Notes on verse 2b

X “see” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
XI “sending” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
XII “messenger” = aggelos. Related to “good news” in v1. See note II above.
XIII “you” = prosopon. From pros (at, towards, with) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is the face, surface, or front. It can imply presence more generally.
XIV “prepare” = kataskeuazo. 11x in NT. From kata (down, against, among, throughout) + skeuazo (to prepare using a tool); {from skeuos (tool, container, property, goods)}. This is to prepare, build, or ordain. It denotes preparing with the use of tools and with skill.
XV “way” = hodos. This is way, road, path, or journey. It can imply progress along a route.

the voiceXVI of one crying outXVII in the wilderness:XVIII

Notes on verse 3a

XVI “voice” = phone. Related to “prophet” in v2. Probably from phemi (see note VIII above). This is a voice, sound, tone or noise. It can also be a language or dialect.
XVII “crying out” = boao. 12x in NT. From boe (a cry or shout). This is cry out, make a distress call, ask for desperately need assistance.
XVIII “wilderness” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.

    ‘PrepareXIX the way of the Lord,XX
    makeXXI his pathsXXII straight,’”XXIII

Notes on verse 3b

XIX “prepare” = hetoimazo. From hetoimos (make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge). This is to prepare or provide.
XX “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
XXI “make” = poieo. This is to make, do, act, construct, abide, or cause.
XXII “paths” = tribos. 3x in NT– all in the proclamation of John the Baptist in Matthew, Mark, and Luke. From tribo (to rub or thresh). This is a rut or path that is made from regular use – a road or highway.
XXIII “straight” = euthus. Related to “good news” in v1. 8x in NT. Perhaps from eu (see note II above) + tithemi (to place, lay, set, establish). This is immediately, upright, straight and not crooked.

JohnXXIV the baptizerXXV appearedXXVI in the wilderness,

Notes on verse 4a

XXIV “John” = Ioannes. Related to “Jesus” in v1 & “Isaiah” in v2. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note III above) + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”
XXV “baptizer” = baptizo. From bapto (to dip or dye; to entirely cover with liquid, to stain). This is to submerge, wash, or immerse. Used specially for baptism.
XXVI “appeared” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.

proclaimingXXVII a baptismXXVIII of repentanceXXIX for the forgivenessXXX of sins.XXXI 

Notes on verse 4b

XXVII “proclaiming” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
XXVIII “baptism” = baptisma. Related to “baptizer” in v4. From baptizo (see note XXV above). This is dipping or sinking. Also, the rite of baptism.
XXIX “repentance” = metanoia. From meta (with, among, after, beyond) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect)}. This is literally to change one’s mind – to choose to think differently and so to act differently because of a moral compunction. It is an intentional change to the inner self. This word shares a root with the English “paranoia.”
XXX “forgiveness” = aphesis. 17x in NT. From aphiemi (to send away, release, abandon, lay aside, forgive); {from apo (from, away from) + hiemi (to send, to go)}. This is sending away – a release or letting go. So, it can be releasing someone from debt, slavery, or some other obligation – thus, freedom or liberty. Figuratively it can mean to pardon as releasing from the debt of sin.
XXXI “sins” = hamartia. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.

And people from the wholeXXXII JudeanXXXIII countrysideXXXIV and allXXXV the people of JerusalemXXXVI were going outXXXVII to him,

Notes on verse 5a

XXXII “whole” = pas. This is all or every.
XXXIII “Judean” = Ioudaia. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judea, which was a Roman province.
XXXIV “countryside” = chora. From chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is space, land, region, fields, open area – the countryside in contrast to the town.
XXXV “all” = pas. Same as “whole” in v5. See note XXXII above.
XXXVI “people of Jerusalem” = Hierosolumites. 2x in NT. From Hierosoluma (Jerusalem, meaning “dwelling of peace”); from Hebrew yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalem (to make amends, to be complete or sound)}. This is people who live in Jerusalem.
XXXVII “going out” = ekporeuomai. From ek (from, from out of) + poreuomai (to go, travel, journey, die; refers to transporting things from one place to another; focuses on the personal significance of the destination); {from poros (passageway)}. This is to go forth, depart from, be spoken, flow out, project. This word emphasizes the result a process or passage – how it impacts the person or thing.

and were baptizedXXXVIII by him in the riverXXXIX Jordan,XL confessingXLI their sins. 

Notes on verse 5b

XXXVIII “baptized” = baptizo. Same as “baptizer” in v4. See note XXV above.
XXXIX “river” = potamos. 17x in NT. From pino (to drink). This is a river, brook, or water. It can also be a riverbed flowing with heavy rain or melted snow (like an arroyo).
XL “Jordan” = Ioardenes. 15x in NT. From Hebrew yarden (Jordan river, meaning “descending”); from yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”
XLI “confessing” = exomologeo. 10x in NT. From ek (from, from out of) + homologeo (to agree, speak the same, declare, promise, praise, celebrate; to align with, express the same conclusion, endorse); {from homologos (of one mind); {from homos (the same) + lego (to say, speak, tell)}}. This is agree, consent, or acknowledge. It can also be confess, give thanks, or praise. It includes an open, public, unabashed declaration.

6 Now John wasXLII clothed withXLIII camel’sXLIV hair,XLV

Notes on verse 6a

XLII “was” = eimi. This is to be or exist.
XLIII “clothed with” = enduo. From en (in, on, at, by, with, among) + duno (to sink into, set like the sun); {from duo (to go down, sink, or set)}. This is to put on as when one puts on clothes. It is the idea of sinking into one’s clothing.
XLIV “camel’s” = kamelos. 6x in NT. From Hebrew gamal (camel); from gamal (how one deals with someone whether positively or negatively – so to reward, requite; to wean or the work that goes into something ripening). This is a camel.
XLV “hair” = thrix. 15x in NT. This is hair, whether human or animal.

with a leatherXLVI beltXLVII around his waist,XLVIII and he ateXLIX locustsL and wildLI honey.

Notes on verse 6b

XLVI “leather” = dermatinos. 2x in NT. From derma (the skin, animal hide); from dero (to skin, hit, flog, flay, thrash). This is leather – something made of skin.
XLVII “belt” = zone. 8x in NT. From zonnumi (to gird up – to tighten the belt so one can work or move quickly). This is belt, sash, waistband – the place where one puts the purse.
XLVIII “waist” = osphus. 8x in NT. This is waist, hips, or loins.
XLIX “ate” = esthio. This is to eat or figuratively to devour or consume like rust.
L “locusts” = akris. 4x in NT. Perhaps from the same as akron (end, tip, top, extreme); related to akantha (thorn bush, thorn); from ake (point, edge). This is locust.
LI “wild” = agrios. 3x in NT. From agros (a field as a place where one grows crops or pastures cattle; a farm or lands). This is related to the country or fields. It can mean natural, wild, or fierce.

7 He proclaimed,LII “The one who is more powerfulLIII than I is comingLIV afterLV me;

Notes on verse 7a

LII {untranslated} = lego. Related to “confessing” in v5. See note XLI above.
LIII “more powerful” = ischuros. From ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance). This is strong – first of physical strength. Later, also used figuratively for forcible, powerful, mighty, vehement, or sure.
LIV “coming” = erchomai. This is to come or go.
LV “after” = opiso. Related to “you” in v2. From the same as opisthen (after, back, from the rear); probably from opis (back); from optanomai (see note XIII above). This is back, behind, after.

I am not worthyLVI to stoop downLVII and untieLVIII the thongLIX of his sandals.LX 

Notes on verse 7b

LVI “worthy” = hikanos. From hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.
LVII “stoop down” = kupto. 3x in NT. Perhaps from kuma (wave, billow, curve, bend); from kuo (to swell as one pregnant). This is to stoop, bend forward, bow one’s head.
LVIII “untie” = luo. This is to loose, release, or untie. Figuratively, it can mean to break, destroy, or annul. This is releasing what had been withheld.
LIX “thong” = himas. 4x in NT. Perhaps from the same as hama (at one, together with, early). This is a thong like a part of a sandal or a strap that is part of a scourge.
LX “sandals” = hupodema. 10x in NT. From hupodeo (to bind under wear on the feet); {from hupo (by, under, about, subordinate to) + deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited)}. This is a sandal – something bound under the sole.

8 I have baptized you with water;LXI but he will baptize you with the HolyLXII Spirit.”LXIII

Notes on verse 8

LXI “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.
LXII “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
LXIII “Spirit” = Pneuma. From pneo (to blow, breath, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.

LXIVIn those daysLXV Jesus came from NazarethLXVI of GalileeLXVII and was baptized by John in the Jordan. 10 And just asLXVIII he was coming upLXIX out of the water, he sawLXX the heavensLXXI

Notes on verses 9-10a

LXIV {untranslated} = ginomai. Same as “appeared” in v4. See note XXVI above.
LXV “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
LXVI “Nazareth” = Nazareth. 12x in NT. Perhaps from netser (branch) OR from natsar (to watch, guard, protect). This is Nazareth, meaning perhaps branch or protected. It is a city in Galilee. See
LXVII “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.
LXVIII “just as” = eutheos. Related to “good news” in v1 & “straight” in v3. From euthus (see note XXIII above). This is directly, soon, at once.
LXIX “coming up” = anabaino. From ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (to walk, to go)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
LXX “saw” = horao. Related to “you” in v2. See note XIII above.
LXXI “heavens” = ouranos. May be related to oros (mountain, hill) with the notion of height. This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.

torn apartLXXII and the Spirit descendingLXXIII like a doveLXXIV on him.  11 And a voice cameLXXV from heaven, “You are my Son, the Beloved;LXXVI with you I am well pleased.”LXXVII

Notes on verses 10b-11

LXXII “torn apart” = schizo. 11x in NT. This is to split, divide, tear, sever; split in a literal or figurative sense. This is where the word “schism” comes from and also “schizophrenia” (literally “split mind”).
LXXIII “descending” = katabaino. Related to “coming up” in v10. From kata (down, against, throughout, among) + baino (see note LXIX above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.
LXXIV “dove” = peristera. 10x in NT. This is dove or pigeon.
LXXV “came” = ginomai. Same as “appeared” in v4. See note XXVI above.
LXXVI “Beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.
LXXVII “am well pleased” = eudokeo. Related to “good news” in v1 & “straight” in v3. & “just as” in v10. From eu (see note II above) + dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to think well of, to be pleased or resolved. Properly, this is what someone finds good or acceptable – approving of some action or generally thinking well of.

12 And the Spirit immediatelyLXXVIII drove him outLXXIX into the wilderness. 13 He was in the wilderness fortyLXXX days, temptedLXXXI by Satan;LXXXII

Notes on verses 12-13a

LXXVIII “immediately” = eutheos. Same as “just as” in v10. See note LXVIII above.
LXXIX “drove…out” = ekballo. From ek (from, from out of) + ballo (to throw, cast, place, put, drop). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
LXXX “forty” = tessarakonta. From tessares (four). This is forty. Figuratively, it alludes to a time of trial or a long interval.
LXXXI “tempted” = peirazo. From peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative of peiro (to pierce). This is to test, try, tempt, or make proof of. It is to test, scrutinize, or assay something. It could also be examine, entice, prove, or discipline.
LXXXII “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.

and he was with the wild beasts;LXXXIII and the angelsLXXXIV waitedLXXXV on him.

Notes on verse 13b

LXXXIII “wild beasts” = therion. From the same as thera (hunting, game, a net, trap, destruction); from ther (wild animal – particularly one that is hunted). This is wild animal or any creature. Figuratively, as wild animals are often dangerous, it can refer to a brutal nature.
LXXXIV “angels” = aggelos. Same as “messenger” in v2. See note XII above.
LXXXV “waited” = diakoneo. From diakonos (servant, minister, waiter, or attendant; a person who performs a service, including religious service); {perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute); {related to dio (put to flight)}}. This is to wait at table, to serve generally, to minister or administer, to be in the office of deacon. To wait on someone as a slave, friend, or host.

14 Now after John was arrested,LXXXVI Jesus came to Galilee, proclaiming the good news of God, 15 and saying, “The timeLXXXVII is fulfilled,LXXXVIII

Notes on verses 14-15a

LXXXVI “arrested” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
LXXXVII “time” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
LXXXVIII “fulfilled” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.

and the kingdomLXXXIX of God has come near;XC repent,XCI and believeXCII in the good news.”

Notes on verse 15b

LXXXIX “kingdom” = basileia. Related to “coming up” and “descending” in v10. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (see note LXIX above). This is kingdom, rule, authority, sovereignty, royalty, a realm.
XC “come near” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.
XCI “repent” = metanoieo. Related to “repentance” in v4. From meta (with, among, after, beyond) + noieo (see note XXIX above)}. This is to repent, change one’s mind or goal. It is a change that results in thinking differently – particularly a moral change.
XCII “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.

16 As Jesus passedXCIII along the SeaXCIV of Galilee, he saw SimonXCV and his brotherXCVI AndrewXCVII casting a netXCVIII into the sea—for they were fishermen.XCIX 

Notes on verse 16

XCIII “passed” = parago. Related to “good news” in v1 & “messenger” in v2. 11x in NT. From para (by, beside, in the presence of, alongside) + ago (see note II above). This is to lead near or by, to pass by, go along, be a passer-by.
XCIV “Sea” = thalassa. Perhaps from hals (sea, salt, a boy of saltwater) or halas (salt; can be figurative for prudence). This is the sea, a lake, or seashore.
XCV “Simon” = Simon. From Hebrew Shimon (Simon – Jacob’s son and his tribe); from shama (to hear, often implying attention and obedience). This is Simon, meaning “he who hears.”
XCVI “brother” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
XCVII “Andrew” = Andreas. 13x in NT. From aner (man, male, sir, husband). This is Andrew, meaning manly.
XCVIII “casting a net” = ballo. Related to “drove…out” in v12. See note LXXIX above.
XCIX “fishermen” = halieus. Related to “Sea” in v16. 5x in NT. From hals (see note XCIV above). This is a sailor, which implies fishermen. The term is used for those who fish on saltwater and freshwater.

17 And Jesus said to them, “FollowC me and I will make youCI fishCII for people.”CIII 18 And immediately they leftCIV their netsCV and followedCVI him. 

Notes on verses 17-18

C “follow” = deute + opiso. Deute is 12x in NT.  From deuro (come here, hither, hence, now, until now). This is come, follow – as an exclamatory mood. Opiso is the same as “after” in v7. See note LV above.
CI {untranslated} = ginomai. Same as “appeared” in v4. See note XXVI above.
CII “fish” = halieus. Same as “fishermen” in v16. See note XCIX above.
CIII “people” = anthropos. Perhaps related to “Andrew” in v16 & “you” in v2 & “after” in v7 & “saw” in v10. Probably from aner (see note XCVII above) + ops (see note XIII above). This is human, humankind. Used for all genders.
CIV “left” = aphiemi. Related to “forgiveness” in v4. See note XXX above.
CV “nets” = diktuon. 12x in NT. From dikein (to cast); probably from diko (to cast). A fishing net or any net used in hunting.
CVI “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

19 As he wentCVII a littleCVIII farther, he saw JamesCIX son of ZebedeeCX and his brother John, who were in their boatCXI mendingCXII the nets. 

Notes on verse 19

CVII “went” = probaino. Related to “coming up” and “descending” in v10 & “kingdom” in v15. 5x in NT. From pro (before, ahead, earlier than, above) + the same as basis (see note LXIX above). This is to go forward literally or to advance in years.
CVIII “little” = oligos. This is few or small – it can be a short time or extent, low light, amount, or worth.
CIX “James” = Iakob. From Hebrew Yaaqov (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
CX “Zebedee” = Zebedaios. Related to “Jesus” in v1 & “Isaiah” in v2 & “John” in v4. 12x in NT. From Hebrew zebadyah (Zebadiah, “The Lord has bestowed”); {from Zabad (to bestow, confer, endure) + Yah (see note IX above)}. This is Zebedee, meaning “the Lord has bestowed.”
CXI “boat” = ploion. From pleo (to sail, voyage); probably from pluno (to plunge – so to wash); from pluo (to flow). This is a boat, ship, or vessel.
CXII “mending” = katartizo. 13x in NT. From kata (down, against, throughout, among) + artizo (get ready, prepare); {from artios (perfect, complete, ready, adequate, fitted); from arti (now, in the moment); from airo (raise, take up, lift, remove)}. This is to prepare, complete, perfect for final use. This is restoring something to a good condition, whether for the first time or one more. It is to repair in a literal or figurative sense.

20 Immediately he calledCXIII them; and they left their fatherCXIV Zebedee in the boat with the hired men,CXV and followedCXVI him.

Notes on verse 20

CXIII “called” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
CXIV “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
CXV “hired men” = misthotos. 3x in NT– here and in Mark 1:20 of the hired men with Zebedee. From misthoo (to hire for a wage, engage); from misthos (wages, pay, salary; reward, recompense, punishment; pay for services rendered in a literal or figurative way, good or bad). This is a hired servant or someone who works for a wage.
CXVI “followed” = aperchomai + opiso. Aperchomai is related to “coming” in v7. From apo (from, away from) + erchomai (see note LIV above). This is to depart, follow,  or go off in a literal or figurative sense. Opiso is the same as “after” in v7. See note LV above.

21 They wentCXVII to Capernaum;CXVIII andCXIX when the sabbathCXX came,

Notes on verse 21a

CXVII “went” = eisporeuomai. Related to “going out” in v5. 18x in NT. From eis (to, into, for, among) + poreuomai (see note XXXVII above). 18x in NT. This is to enter or journey in in a literal or figurative sense.
CXVIII “Capernaum” = Kapernaoum. 16x in NT. From Hebrew kaphar (village with walls); {from the same as kephir (a young lion, village); from kaphar (to appease, cover, pacify, cancel)} + Nachum (Nahum, “comfortable”); {from nacham (a strong breath or sigh; to be sorry, to pity, console, comfort, or repent; also to comfort oneself with thoughts of vengeance)}. This is Capernaum, meaning “Nahum’s village.”
CXIX {untranslated} = eutheos. Same as “just as” in v10. See note LXVIII above.
CXX “sabbath” = sabbaton. From Hebrew shabbath (sabbath); from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is the sabbath. It can also be used as shorthand for a week i.e. the time between two sabbaths.

he enteredCXXI the synagogueCXXII and taught.CXXIII 

Notes on verse 21b

CXXI “entered” = eiserchomai. Related to “coming” in v7 & “followed” in v20. From eis (to, into, for, among) + erchomai (see note LIV above). This is to enter in a literal or figurative sense.
CXXII “synagogue” = sunagoge. Related to “good news” in v1 & “messenger” in v2 & “passed” in v16. From sun (with, together with, closely associated) + ago (see note II above). Literally, this is a bringing together, a place of assembly. The term can be used for the people or for the place where they assemble. It is also sometimes used of Christian churches in the New Testament. So, this is synagogue, assembly, congregation, or church. This is where the word “synagogue” comes from.
CXXIII “taught” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.

22 They were astoundedCXXIV at his teaching,CXXV for he taught them as one havingCXXVI authority,CXXVII and not as the scribes.CXXVIII 

Notes on verse 22

CXXIV “astounded” = ekplesso. 13x in NT. From ek (out, out of) + plesso (to pound, strike, flatten; figuratively, cause a calamity). This is to strike with panic, astonish shock. It is a moment that shakes someone from their senses and leaves them dumbfounded or at a loss.
CXXV “teaching” = didache. Related to “taught” in v21. From didasko (see note CXXIII above). This is teaching or doctrine.
CXXVI “having” = echo. This is to have, hold, or possess.
CXXVII “authority” = exousia. Related to “was” in v6. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XLII above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
CXXVIII “scribes” = grammateus. Related to “written” in v2. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (see note VII above). This is a writer, scribe, or secretary. Within Judaism, it was someone learned in the Law, a teacher. Also used in the Bible of the town-clerk of Ephesus. See Sirach 38:24-39:11 for a lengthier, positive passage about who scribes were and what they meant in society.

23 Just thenCXXIX there was in their synagogue a manCXXX with an uncleanCXXXI spirit, 24 and he cried out,CXXXII “What have you to do with us, Jesus of Nazareth?CXXXIII Have you come to destroyCXXXIV us? I knowCXXXV who you are, the Holy One of God.” 

Notes on verses 23-24

CXXIX “just then” = eutheos. Same as “just as” in v10. See note LXVIII above.
CXXX “man” = anthropos. Same as “people” in v17. See note CIII above.
CXXXI “unclean” = akathartos. From a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is unclean or impure, whether a thing or a person. It is something that is not mixed with something that would taint. This is unclean in a ritual or moral sense. It can also mean demonic or foul.
CXXXII “cried out” = anakrazo. 5x in NT. From ana (up, again, back, anew) + krazo (to cry out, scream, shriek; onomatopoeia for the sound of a raven’s call; figuratively, this is means crying out urgently without intelligible words to express something that is deeply felt). This is to cry or shout out loudly. It can be excited or as a scream.
CXXXIII “Nazareth” = Nazarenos. Related to “Nazareth” in v9. 6x in NT. Probably from Nazara (Nazareth); perhaps from netser (see note LXVI) OR from natsar (see note LXVI). This is Nazarene. See
CXXXIV “destroy” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.
CXXXV “know” = eido. Related to “see” in v2. See note X above.

25 But Jesus rebukedCXXXVI him, saying, “Be silent,CXXXVII and comeCXXXVIII out of him!” 

Notes on verse 25

CXXXVI “rebuked” = epitimao. From epi (on, upon, against, what is fitting) + timao (properly, this is setting a value or price on something, to estimate. Figuratively, it speaks to what level of honor we afford someone or something depending on our personal feeling toward it. By implication, this can mean to revere or honor); {from time (worth or perceived value; literally, price, but figuratively, the honor or value one sees in someone or something; can be esteem or dignity; can also mean precious or valuables); from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is to render what is due – to assign the value that is appropriate for the situation. So, it could mean to honor or to warn, to rebuke or to charge. Generally, it is a warning meant to guide someone away from doing something wrong or taking the wrong path. It can imply to forbid.
CXXXVII “be silent” = phimoo. 8x in NT. From phimos (a muzzle). This is to muzzle so speechless, silence, quiet.
CXXXVIII “come” = exerchomai. Related to “coming” in v7 & “followed” in v20 & “entered” in v21. From ek (from, from out of) + erchomai (see note LIV above). This is To go out, depart, escape, proceed from, spread news abroad.

26 And the unclean spirit, convulsingCXXXIX him and cryingCXL with a loudCXLI voice, cameCXLII out of him. 

Notes on verse 26

CXXXIX “convulsing” = sparasso. 3x in NT– all 3 in the Gospels of a spirit convulsing a person. Akin to spairo (to gasp). This is to shake, convulse, mangle, tear.
CXL “crying” = phoneo. Related to “prophet” in v2 & “voice” in v3. From phone (see note XVI above). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
CXLI “loud” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
CXLII “came” = exerchomai. Same as “come” in v25. See note CXXXVIII above.

27 They were allCXLIII amazed,CXLIV and they kept on askingCXLV one another, “What is this? A newCXLVI teaching—with authority! He commandsCXLVII even the unclean spirits, and they obeyCXLVIII him.” 

Notes on verse 27

CXLIII “all” = hapas. Related to “whole” in v5 & “thong” in v7. From hama (see note LIX above) + pas (see note XXXII above) OR from a (with) + pas (see note XXXII above). This is all; every part working together as a unit.
CXLIV “amazed” = thambeo. 3x in NT. From thambos (amazement, wonder, being stunned or dumbfounded because something unusual happened; it can be positive or negative); akin to tapho (dumbfounded). This is astonish, amaze, be terrified or dumbfounded. It can denote wonder or terror – either way, as a surprise.
CXLV “kept on asking” = suzeteo. 10x in NT. From sun (with, together with) + zeteo (to seek, search for, desire. searching for something by inquiring or investigation; to seek in a literal or figurative sense; to worship God). This is to seek together so a joint investigation, to argue, discuss, or debate.
CXLVI “new” = kainos. This is not new as in new versus old. This is new in the sense of novel, innovative, or fresh.
CXLVII “commands” = epitasso. 10x in NT. From epi (on, upon, to, against, what is fitting) + tasso (to arrange, appoint, determine). This is to arrange, command, charge, order. It is a command that brings things into their proper order – so that they fit together.
CXLVIII “obey” = hupakouo. From hupo (by, under, about, subordinate to) + akouo (listen, hear, understand through hearing). This is to listen, to attend to, or obey. It is acting subordinate to one who speaks – heeding a command or authority.

28 At onceCXLIX his fameCL began to spreadCLI throughoutCLII the surrounding regionCLIII of Galilee. 29 As soon asCLIV they leftCLV the synagogue, they enteredCLVI the houseCLVII of Simon and Andrew, with James and John. 

Notes on verses 28-29

CXLIX “at once” = eutheos. Same as “just as” in v10. See note LXVIII above.
CL “fame” = akoe. Related to “obey” in v27. From akouo (see note CXLVIII above). This is hearing, ear, audience, fame, report, rumor.
CLI “spread” = exerchomai. Same as “come” in v25. See note CXXXVIII above.
CLII “throughout” = pantachou + eis + holos. Pantachou is related to “whole” in v5 & “all” in v27. 8x in NT. From pas (see note XXXII above). This is everywhere. Holos is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
CLIII “surrounding region” = perichoros. Related to “countryside” in v5. 9x in NT. From peri (all-around, encompassing, excess) + chora (see note XXXIV above). This is a surrounding district or neighboring region.
CLIV “as soon as” = eutheos. Same as “just as” in v10. See note LXVIII above.
CLV “left” = exerchomai. Same as “come” in v25. See note CXXXVIII above.
CLVI “entered” = erchomai. Same as “coming” in v7. See note LIV above.
CLVII “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.

30 Now Simon’s mother-in-lawCLVIII was in bedCLIX with a fever,CLX and they told him about her at once.CLXI 

Notes on verse 30

CLVIII “mother-in-law” = penthera. 6x in NT. From pentheros (specifically a wife’s father). This is the wife’s mother.
CLIX “was in bed” = katakeimai. 12x in NT. From kata (down, against, throughout, among) + keimai (to lie, recline, be placed, lie outstretched, be appointed). This is to lie down, whether for a meal or as one sick in bed.
CLX “fever” = puresso. 2x in NT. From pur (fire, lightning, heat from the sun; figuratively, strife or trials). This is being on fire or sick with a fever.
CLXI “at once” = eutheos. Same as “just as” in v10. See note LXVIII above.

31 He cameCLXII and tookCLXIII her by the handCLXIV and lifted her up.CLXV Then the feverCLXVI left her, and she began to serveCLXVII them.

Notes on verse 31

CLXII “came” = proserchomai. Related to “coming” in v7 & “followed” in v20 & “entered” in v21 & “come” in v25. From pros (for, at, towards) + erchomai (see note LIV above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
CLXIII “took” = krateo. From kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised). This is being strong or mighty so, by extension, to prevail or rule. It can also mean to seize, grasp hold of and thereby control. In this sense, it means arrest.
CLXIV “hand” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
CLXV “lifted…up” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
CLXVI “fever” = puretos. Related to “fever” in v30. 6x in NT. From pur (see note CLX above) OR from puresso (see note CLX above). This is inflamed or fever.
CLXVII “began to serve” = diakoneo. Same as “waited” in v13. See note LXXXV above.

32 That evening,CLXVIII at sunset,CLXIX they broughtCLXX to him all who wereCLXXI sickCLXXII or possessed with demons.CLXXIII 

Notes on verse 32

CLXVIII “evening” = opsios. 15x in NT. From opse (after, late, in the end, in the evening); from opiso (back, behind, after); from the same as opisthen (after, back, from the rear); probably from opis (back). This is afternoon, evening, nightfall, or late.
CLXIX “sunset” = ginomai + hote + duno + ho + helios. Ginomai is the same as “appeared” in v4. See note XXVI above. Duno is related to “clothed with” in v6. 2x in NT. See note XLIII above. Helios is sun, which would imply light in general or the east.
CLXX “brought” = phero. This is to bear, bring, lead, or make known publicly. It is to carry in a literal or figurative sense.
CLXXI “were” = echo. Same as “having” in v22. See note CXXVI above.
CLXXII “sick” = kakos. 16x in NT. From kakos (bad, evil, harm, ill; evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; deep inner malice that comes from a rotten character; can be contrasted with the Greek poneros, which is that which bears pain – a focus on the miseries and pains that come with evil; also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue). This is wrongly, badly, cruelly, with bad motives, misery connected to affliction. It can be physically badly or morally badly, i.e. evilly.
CLXXIII “possessed with demons” = daimonizomai. 13x in NT. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is being demon-possessed or under an evil spirit’s power. This root is where the word “demon” comes from.

33 And the wholeCLXXIV cityCLXXV was gatheredCLXXVI around the door.CLXXVII 

Notes on verse 33

CLXXIV “whole” = holos. Same as “throughout” in v28. See note above. See note CLII above.
CLXXV “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
CLXXVI “gathered” = episunago. Related to “good news” in v1 & “messenger” in v2 & “passed” in v16 & “synagogue” in v21. 8x in NT. From epi (on, upon, against, what is fitting) + sunago (to lead together and so to assemble, bring together, welcome with hospitality, or entertain; in the sense of assembly); {from sun (with, together with) + ago (see note II above)}. This is to gather, assemble, bring together.
CLXXVII “door” = thura. This is opening or closure so it’s a door, gate, or entrance. Figuratively, this can refer to an opportunity.

34 And he curedCLXXVIII manyCLXXIX who wereCLXXX sick with variousCLXXXI diseases,CLXXXII and cast outCLXXXIII many demons;CLXXXIV and he would not permitCLXXXV the demons to speak, because they knew him.CLXXXVI

Notes on verse 34

CLXXVIII “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.
CLXXIX “many” = polus. This is much, often, plenteous – a large number or a great extent.
CLXXX “were” = echo. Same as “having” in v22. See note CXXVI above.
CLXXXI “various” = poikilos. 10x in NT. This is varied, diverse, having different colors or varied character.
CLXXXII “diseases” = nosos. 11x in NT. This refers to a disease that is chronic and enduring. It can also be used for a moral failing.
CLXXXIII “cast out” = ekballo. Same as “drove…out” in v12. See note LXXIX above.
CLXXXIV “demons” = daimonion. Related to “possessed with demons” in v32. From daimon (see note CLXXIII above). This is demon, evil spirit, god of another religion, or fallen angel.
CLXXXV “permit” = aphiemi. Same as “left” in v18. See note CIV above.
CLXXXVI Some manuscripts add “to be Christ” = Christos + eimi. Christos is the same as “Christ” in v1. See note IV above. Eimi is the same as “was” in v6. See note XLII above.

35 In the morning,CLXXXVII while it was still very dark,CLXXXVIII he got upCLXXXIX and went outCXC, CXCI to a desertedCXCII place,CXCIII and there he prayed.CXCIV 

Notes on verse 35

CLXXXVII “morning” = proi. 12x in NT. From pro (before, earlier than, ahead, prior). This is early, at dawn, during the daybreak watch.
CLXXXVIII “dark” = ennuchos. 1x in NT. From en (in, at, by, with, among) + nux (night, evening). This is by night or before day.
CLXXXIX “got up” = anistemi. Related to “sending” in v2. From ana (upwards, up, again, back, anew) + histemi (see note XI above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
CXC “went out” = exerchomai. Same as “come” in v25. See note CXXXVIII above.
CXCI {untranslated} = aperchomai. Same as “followed” in v20 See note CXVI above.
CXCII “deserted” = eremos. Same as “wilderness” in v3. See note XVIII above.
CXCIII “place” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.
CXCIV “prayed” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.

36 And Simon and his companionsCXCV hunted forCXCVI him. 37 When they foundCXCVII him, they said to him, “EveryoneCXCVIII is searchingCXCIX for you.” 

Notes on verses 36-37

CXCV “his companions” = ho + meta + autos. Literally, “those with him.”
CXCVI “hunted for” = katadioko. Related to “waited” in v13. 1x in NT. From kata (down, against, according to, throughout) + dioko (see note LXXXV above). This is to follow, pursue closely.
CXCVII “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
CXCVIII “everyone” = pas. Same as “whole” in v5. See note XXXII above.
CXCIX “searching” = zeteo. Related to “kept on asking” in v27. See note CXLV above.

38 He answered, “Let us goCC on to theCCI neighboringCCII towns,CCIII so that I may proclaim the message there also; for that is what I came outCCIV to do.” 39 And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.

Notes on verses 38-39

CC “go” = ago. Related to “good news” in v1 & “messenger” in v2 & “passed” in v16 & “synagogue” in v21 & “gathered” in v33. See note II above.
CCI {untranslated} = echo. Same as “having” in v22. See note CXXVI above.
CCII “neighboring” = allachothen. 2x in NT. From allos (other, another; another of a similar kind or type). This is from elsewhere, neighboring, another way.
CCIII “towns” = komopolis. Perhaps related to “was in bed” in v30 & “city” in v33 & “many” in v34. 1x in NT. From kome (a village as contrasted with a city that has a wall); {perhaps from keimai (see note CLIX above)} + polis (see note CLXXV above). This is a country town or a village without walls.
CCIV “came out” = exerchomai. Same as “come” in v25. See note CXXXVIII above.

40 A leperCCV cameCCVI to him beggingCCVII him,

Notes on verse 40a

CCV “leper” = lepros. 9x in NT. From lepis (fish scale, skin flake); from lepo (to peel). This is scaly or leprous. It can also refer to a person with leprosy.
CCVI “came” = erchomai. Same as “coming” in v7. See note LIV above.
CCVII “begging” = parakaleo. Related to “called” in v20. From para (beside, by, in the presence of) + kaleo (see note CXIII above). This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.

and kneelingCCVIII he said to him, “If you choose,CCIX you canCCX make me clean.”CCXI 

Notes on verse 40b

CCVIII “kneeling” = gonupeteo. 4x in NT. From gonu (knee) + pipto (to fall in a literal or figurative sense). This is to kneel or bow for supplication or entreaty.
CCIX “choose” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
CCX “can” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
CCXI “make…clean” = katharizo. Related to “unclean” in v23. From katharos (see note CXXXI above). This is to cleanse, make clean, purify, purge, or declare to be clean. Like its roots, it includes cleansing in a literal, ritual, or spiritual sense. Being pure or purified is not something that is only available to the rare few or the innocent. Anyone can be purified.

41 Moved with pity,CCXII Jesus stretched outCCXIII his hand and touchedCCXIV him, and said to him, “I do choose. Be made clean!” 42 Immediately the leprosyCCXV leftCCXVI him, and he was made clean. 

Notes on verses 41-42

CCXII “moved with pity” = splagchnizomai. 12x in NT– 8x of Jesus having compassion on people or crowds. From splanxnon (inner organs, entrails; seen as the root of emotions). This is moved to compassion from deep within oneself – visceral empathy or sympathy, being deeply moved.
CCXIII “stretched out” = ekteino. 16x in NT. From ek (from, from out of) + teino (to stretch, extend, strain). This is to stretch out, reach, lay hands on. Can also be used for casting an anchor.
CCXIV “touched” = haptomai. From hapto (to touch, handle, kindle, lay hold of). This is a touch that has an impact on what is being touched – it has an influence on the recipient so that the recipient is changed.
CCXV “leprosy” = lepra. Related to “leper” in v40. 4x in NT. From the same as lepis (see note CCV above). This is leprosy.
CCXVI “left” = aperchomai. Same as “followed” in v20. See note CXVI above.

43 After sternly warningCCXVII him he sent him away at once, 44 saying to him, “See that you say nothing to anyone; but go,CCXVIII showCCXIX yourself to the priest,CCXX

Notes on verses 43-44a

CCXVII “sternly warning” = embrimaomai. 5x in NT. From en (in, on, at, by, with) + brimaomai (snorting due to anger). This is affected by anger, stern admonishment, scolding, or being deeply moved. It is snorting displeasure or anger or roaring from rage. It can also mean to blame, sigh or murmur against someone.
CCXVIII “go” = hupago. Related to “good news” in v1 & “messenger” in v2 & “passed” in v16 & “synagogue” in v21 & “gathered” in v33 & “go” in v38. From hupo (by, under, under the authority of) + ago (see note II above). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
CCXIX “show” = deiknumi. This is to show in a literal or figurative sense so it can be to teach, bring, or point out.
CCXX “priest” = hiereus. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god). This is a priest, used for Jewish and Gentile priests.

and offerCCXXI for your cleansingCCXXII what MosesCCXXIII commanded,CCXXIV as a testimonyCCXXV to them.” 

Notes on verse 44b

CCXXI “offer” = prosphero. Related to “brought” in v32. From pros (at, to, with, towards, advantageous for) + phero (see note CLXX above). This is to offer gifts or sacrifices, to bring up.
CCXXII “cleansing” = katharismos. Related to “unclean” in v23 & “make…clean” in v40. 7x in NT. From katharizo (see note CCXI above). This is cleansing or purification. It can be used in a literal, ritual, or moral sense.
CCXXIII “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
CCXXIV “commanded” = prostasso. Related to “commands” in v27. 7x in NT. From pros (at, to, toward, with) + tasso (see note CXLVII above). This is to allot, place, appoint, or instruct. This is allotting with a focus on the one who is making the allotment decisions. Figuratively, this can also mean to enjoin.
CCXXV “testimony” = marturion. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is something that counts as evidence whether a witness, testimony, or other proof.

45 But he went out and beganCCXXVI to proclaim it freely,CCXXVII and to spreadCCXXVIII the word,CCXXIX so that Jesus could no longer goCCXXX into a townCCXXXI openly,CCXXXII

Notes on verse 45a

CCXXVI “began” = archomai. Related to “beginning” in v1. See note I above.
CCXXVII “freely” = polus. Same as “many” in v34. See note CLXXIX above.
CCXXVIII “spread” = diaphemizo. Related to “prophet” in v2 & “voice” in v3 & “crying” in v26. 3x in NT. From dia (through, because of, across, thoroughly) + phemizo (to tell a report); {from pheme (saying, news, rumor, fame); from phemi (see note VIII above)}. This is to report, share news broadly.
CCXXIX “word” = logos. Related to “confessing” in v5 & {untranslated} in v7. From lego (see note XLI above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
CCXXX “go” = eiserchomai. Same as “entered” in v21. See note CXXI above.
CCXXXI “town” = polis. Same as “city” in v33. See note CLXXV above.
CCXXXII “openly” = phaneros. Related to “prophet” in v2 & “voice” in v3 & “crying” in v26 & “spread” in v45. 3x in NT. From phaneros (visible, apparent, clear, shining); from phos (light, a source of light, fire, or radiance; light with specific reference to what it reveals; luminousness whether natural or artificial, abstract or concrete, literal or figurative); from phao (see note VIII above). This is openly, publicly, evidently.

but stayedCCXXXIII out in the country;CCXXXIV and people cameCCXXXV to him from every quarter.CCXXXVI

Notes on verse 45b

CCXXXIII “stayed” = eimi. Same as “was” in v6. See note XLII above.
CCXXXIV “country” = eremos + topos. Literally, “solitary places” – same as “deserted place” in v35. See note XVIII & CXCIII above.
CCXXXV “came” = erchomai. Same as “coming” in v7. See note LIV above.
CCXXXVI “from every quarter” = pantothen. Related to “whole” in v5 & “all” in v27 & “throughout” in v28. 3x in NT. From pas (see note XXXII above). This is everywhere, all sides.

Image credit: “Christ and Leper” – Mosaic at Monreale Cathedral in Palermo, Sicily.

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