Mark 1:29-39

Mark 1:29-39
Ordinary B11


29 As soon asA they left the synagogue,B they entered the houseC of SimonD and Andrew,E with JamesF and John.G 

Notes on verse 29

A “as soon as” = eutheos. From euthus (immediately, upright, straight and not crooked). This is directly, soon, at once.
B “synagogue” = sunagoge. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). 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.
C “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
D “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.”
E “Andrew” = Andreas. 13x in NT. From aner (man, male, sir, husband). This is Andrew, meaning manly.
F “James” = Iakobos. 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.
G “John” = Ioannes. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (proper name of the God of Israel); {from havah (to become); from hayah (to be, exist, happen)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John.

30 Now Simon’s mother-in-lawH was in bedI with a fever,J and they told him about her at once.K 

Notes on verse 30

H “mother-in-law” = penthera. 6x in NT. From pentheros (specifically a wife’s father). This is the wife’s mother.
I “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.
J “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.
K “at once” = eutheos. Same as “as soon as” in v29. See note A above.

31 He cameL and tookM her by the handN and lifted her up.O

Notes on verse 31a

L “came” = proserchomai. From pros (for, at, towards) + erchomai (to come, go). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
M “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.
N “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.
O “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.

Then the feverP leftQ her, and she began to serveR them.

Notes on verse 31b

P “forever” = puretos. Related to “fever” in v30. 6x in NT. From pur (see note J above). This is inflamed or fever.
Q “left” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
R “began to serve” = 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.

32 That evening,S at sunset,T they broughtU to him all who were sickV or possessed with demons.W 

Notes on verse 32

S “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.
T “sunset” = duno + ho + helios. Literally “setting of the sun.” Duno is 2x in NT. From duo (to sink). This is to enter, set like the sun, go down.  Helios is sun, which would imply light in general or the east.
U “brought” = phero. This is to bear, bring, lead, or make known publicly. It is to carry in a literal or figurative sense
V “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.
W “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 wholeX cityY was gatheredZ around the door.AA 

Notes on verse 33

X “whole” = holos. This 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.”
Y “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.
Z “gathered” = episunago. Related to “synagogue” in v29. 8x in NT. From epi (on, upon, what is fitting) + sunago (to bring together, gather, assemble, receive hospitably); {from sun (see note B  above) + ago (see note B above)}. This is to gather, assemble, collect.
AA “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 curedBB many who were sick with variousCC diseases,DD and cast outEE many demons;FF

Notes on verse 34a

BB “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.
CC “various” = poikilos. 10x in NT. This is varied, diverse, having different colors or varied character.
DD “diseases” = nosos. 11x in NT. This refers to a disease that is chronic and enduring. It can also be used for a moral failing.
EE “cast 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.
FF “demons” = daimonion. Related to “possessed with demons” in v32. See note W above.

and he would not permitGG the demons to speak, because they knewHH him.II

Notes on verse 34b

GG “permit” = aphiemi. Same as “left” in v31. See note Q above.
HH “knew” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
II Some manuscripts add “to be Christ.” “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.

35 In the morning,JJ while it was still very dark, he got upKK and went out to a desertedLL place,MM and there he prayed.NN 

Notes on verse 35

JJ “morning” = proi. 12x in NT. From pro (before, earlier than, ahead, prior). This is early, at dawn, during the daybreak watch.
KK “got up” = anistemi. From ana (upwards, up, again, back, anew) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
LL “deserted” = 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.
MM “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.
NN “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 companions hunted forOO him. 37 When they foundPP him, they said to him, “Everyone is searchingQQ for you.” 

Notes on verses 36-37

OO “hunted for” = katadioko. Perhaps related to “began to serve” in v31. 1x in NT. From kata (down, against, according to, throughout) + dioko (see note R above). This is to hunt down, search, pursue.
PP “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.
QQ “searching” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.

38 He answered, “Let us goRR on to the neighboringSS towns,TT so that I may proclaimUU the message there also; for that is what I came out to do.” 39 And he went throughout Galilee,VV proclaiming the message in their synagogues and casting out demons.

Notes on verses 38-39

RR “go” = ago. Related to “synagogue” in v29 & “gathered” in v33. See note B above.
SS “neighboring” = allachothen. 2x in NT – here and in the good shepherd passage where the thief climbs in by “another way.” From allos (other, another; another of a similar kind or type). This is from elsewhere, by another way.
TT “towns” = komopolis. Perhaps related to “in bed” in v30 & “city” in v33. 1x in NT. From kome (a village as contrasted with a city that has a wall); {perhaps from keimai (see note I above)} + polis (see note Y above). This is a large village without a wall.
UU “proclaim” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
VV “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.

Image credit: “Christ Healing Peter’s Mother-in-law” by Rembrandt, circa 1650-1660.

You May Also Like

Leave a Reply