The Fallible Study Bible

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Mark1:29–34

Jesus Heals at Peter’s House

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Mark 1:29–34 — Jesus Heals at Peter’s House. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

29

As soon as Jesus and His companions had left the synagogue, they went with James and John to the home of Simon and Andrew.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai euthys exelthontes ek tēs synagōgēs ēlthon meta Iakōbou kai Iōannou eis tēn oikian Simōnos kai Andreou

Word by word17 · parsed
ΚαὶKaiAs soon asG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐθὺςeuthys. . .G2112
√ εὐθέως — directly, iAdverb
euthys: directly, straightway Mark's drumbeat. Ellicott points out that the same adverb lies under “immediately” (v. 28) and “anon” (v. 30), so what looks like variety in English is repetition in Greek. It is not a claim about clock time but about narrative pressure: nothing in this chapter is allowed to pause.
ἐξελθόντεςexelthontes[Jesus and His companions] had leftG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Plural
exerchomai: to issue, come out Aorist participle, nominative masculine plural, subject unnamed. The plural quietly carries the four disciples of vv. 16-20 into the house with Jesus, which is why JFB can count the naming of the four as the first trace of Peter's hand in this Gospel. Pulpit prefers the singular reading ἤλθεν, an honest textual fork the English cannot show.
ἐκek. . .G1537
√ ἐκ — literal or figurativePreposition
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
συναγωγῆςsynagōgēssynagogueG4864
√ συναγωγή — an assemblage of personsNounGenitive Feminine Singular
synagoge: an assemblage of persons The noun is the gathering itself, not the architecture. Mark sets it here so that v. 33 can answer it: the assembly is left behind, and a second assembling (ἐπισυνηγμένη, G1996, “to collect upon the same place”) forms at a private door. The unit's whole geography is that transfer, from the lawful assembly to a doorway.
ἦλθονēlthonthey wentG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Indicative Active3rd Person Plural
erchomai: to come or go Aorist: one plain move, synagogue to house.
μετὰmetawithG3326
√ μετά — properly, denoting accompanimentPreposition
ἸακώβουIakōbouJamesG2385
√ Ἰάκωβος — Jacobus, the name of three IsraelitesNounGenitive Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸωάννουIōannouJohnG2491
√ Ἰωάννης — Joannes (iNounGenitive Masculine Singular
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
οἰκίανoikianhomeG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounAccusative Feminine Singular
oikia: residence, abode Accusative of goal after εἰς. Cambridge takes the visit as a sabbath meal; Gill locates the house at Capernaum though the brothers were natives of Bethsaida. Either way the scene has moved indoors, and the first miracle after the synagogue is done where no crowd can see it.
ΣίμωνοςSimōnosof SimonG4613
√ Σίμων — Simon (iNounGenitive Masculine Singular
Simon: Simon Genitive of the householder; the name occurs in 69 verses.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἈνδρέουAndreouAndrewG406
√ Ἀνδρέας — manlyNounGenitive Masculine Singular
Andreas: manly The one name in this sentence that Matthew and Luke do not have. It is also the lexeme (12 verses, relatively infrequent) by which the Verifier pairs this verse with the apostolic name lists at Acts 1:13, Matthew 10:2 and Luke 6:14: Andrew, James and John are here together in a house before they are together in a list.
30

Simon’s mother-in-law was sick in bed with a fever, and they promptly told Jesus about her.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Simōnos hē penthera katekeito pyressousa kai legousin euthys autō peri autēs

Word by word12 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΣίμωνοςSimōnosSimon’sG4613
√ Σίμων — Simon (iNounGenitive Masculine Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
πενθερὰpentheramother-in-lawG3994
√ πενθερά — a wife's motherNounNominative Feminine Singular
penthera: a wife's mother A rare noun, standing in only 5 verses. Two of the other four are the saying about a household set against itself (Matthew 10:35, Luke 12:53), where mother-in-law and daughter-in-law are the very image of division; the Verifier pairs those verses with this one on this lexeme alone. Cambridge adds the plain inference of 1 Corinthians 9:5, that Peter was a married man.
κατέκειτοkatekeitowas sick in bedG2621
√ κατάκειμαι — to lie down, iVerbImperfect Indicative Middle or Passive3rd Person Singular
katakeimai: to lie down Imperfect: not a collapse but a state that had been going on. The same verb describes the father of Publius at Acts 28:8, the other bedside in the Greek New Testament where a fever is met by a touch.
πυρέσσουσαpyressousawith a feverG4445
√ πυρέσσω — to be on fire, iVerbPresent Participle ActiveNominative Feminine Singular
pyresso: to be on fire The root sense is fire, and the present participle keeps it burning. JFB and Cambridge both pass on Luke's harsher diagnosis of a “great fever,” JFB adding that the Greek physicians distinguished such fevers from “small” ones; Pulpit connects the marshes of the district with fevers of a malignant character. Mark says less and says it in one word.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγουσινlegousinthey promptly toldG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Plural
lego: to lay forth, say Historic present, third plural, no named speakers. Gill guesses Simon and Andrew or friends in the house. What the text actually records is not a prayer but a statement: the disciples put the fact of her before him, and that is the whole of their part.
εὐθὺςeuthys. . .G2112
√ εὐθέως — directly, iAdverb
euthys: straightway The adverb again, now attached to the telling.
αὐτῷautō[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
αὐτῆςautēsherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
autos: her Genitive after περὶ; she is spoken of before she is spoken to.
31

So He went to her, took her by the hand, and helped her up. The fever left her, and she began to serve them.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai proselthōn kratēsas tēs cheiros ēgeiren autēn kai ho pyretos aphēken autēn kai diēkonei autois

Word by word15 · parsed
καὶkaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
προσελθὼνproselthōnHe went to [her]G4334
√ προσέρχομαι — to approach, iVerbAorist Participle ActiveNominative Masculine Singular
proserchomai: to approach Aorist participle: he closes the distance himself. Cambridge lists the graphic touches of this verse in order, and the first of them is that the Lord went to the sufferer; she is never said to come to him.
κρατήσαςkratēsastookG2902
√ κρατέω — to use strength, iVerbAorist Participle ActiveNominative Masculine Singular
krateo: to use strength The root is power, and the participle is the means of the raising. JFB notes that the lifting is recorded only by Mark and reads it as an act of condescension most felt by Peter, whose house and whose family it was.
τῆςtēsherG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
χειρόςcheiros[by the] handG5495
√ χείρ — the hand (literally or figuratively (power)NounGenitive Feminine Singular
cheir: the hand, figuratively power Genitive, as verbs of seizing a part require. The lexeme is common (168 verses), and the Verifier finds it shared with both Luke 4:40 and Acts 28:8: healing in these narratives travels by hand.
ἤγειρενēgeirenand helped her upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbAorist Indicative Active3rd Person Singular
egeiro: to waken, raise up The decisive verb of the verse and the theological pivot of the unit. It is the standard resurrection word (138 verses), and the Verifier finds it shared with Matthew 8:15. Cambridge can therefore call the fever rebuked by the Lord of life without straining the Greek: a woman flat on a mat is stood upright by the word that will later be used of the empty tomb.
αὐτὴνautēn. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Feminine 3rd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
πυρετόςpyretosfeverG4446
√ πυρετός — inflamed, iNounNominative Masculine Singular
pyretos: inflamed, fever A rare noun (6 verses) and here the subject of its own departure.
ἀφῆκενaphēkenleftG863
√ ἀφίημι — an intensive form of , to go)VerbAorist Indicative Active3rd Person Singular
aphiemi: to send away, let go The fever is the one that leaves; the illness is treated as a thing with a grip that must release. The Verifier finds the same lexeme paired with pyretos at Luke 4:39 and John 4:52. Mark then reuses the verb in v. 34 of demons not permitted to speak, so the unit's two exercises of authority are said with one word.
αὐτὴνautēnherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Feminine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
διηκόνειdiēkoneishe began to serveG1247
√ διακονέω — to be an attendant, iVerbImperfect Indicative Active3rd Person Singular
diakoneo: to be an attendant, serve Imperfect. The cure is not verified by a test but by a table: JFB takes it as the sabbath meal prepared, and Henry reads the whole pattern as healing given so that we may minister. Note that the serving verb here and the healing verb of v. 34 (therapeuo, G2323, “to wait upon menially”) are both words of service; the Healer and the healed are described by the same kind of verb.
αὐτοῖςautoisthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
autos: them Dative plural: the service lands on the whole company, not on Jesus alone.
32

That evening, after sunset, people brought to Jesus all the sick and demon-possessed,

Berean Standard Bible · CC0

Greek — tap a word ↓

de Opsias genomenēs hote ho hēlios edy epheron pros auton pantas tous echontas kakōs kai tous daimonizomenous

Word by word17 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ὈψίαςOpsiasThat eveningG3798
√ ὄψιος — lateAdjectiveGenitive Feminine Singular
opsios: late, evening Genitive in the absolute construction; the lexeme stands in 14 verses, and the Verifier finds it shared with Matthew 8:16, the parallel scene.
γενομένηςgenomenēs. . .G1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Participle MiddleGenitive Feminine Singular
ginomai: to come to be Aorist participle in a genitive absolute: not “it was evening” but “evening having come to be.” Mark dates the crowd by an event, and the event is the end of a day on which, Cambridge and Gill agree, the sick would not have been carried at all.
ὅτεhoteafterG3753
√ ὅτε — at which (thing) too, iAdverb
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἥλιοςhēliossunsetG2246
√ ἥλιος — perhaps akin to the alternate of G138 (αἱρέομαι))NounNominative Masculine Singular
helios: the sun Nominative subject of the rare verb that follows; shared with Luke 4:40 per the Verifier (32 verses).
ἔδυedy. . .G1416
√ δύνω — to go "down"VerbAorist Indicative Active3rd Person Singular
dyno: to go down A genuinely rare verb: the Verifier records it in only 2 verses, this one and Luke 4:40. That rarity is the firmest verbal link in the unit, and it falls exactly on the sabbath boundary. JFB, Poole, Gill and Cambridge all read the delay the same way: the crowd waited out the sabbath hours, and Poole notes the Jewish judgment that burdens might be carried once the sun had set.
ἔφερονepheron[people] broughtG5342
√ φέρω — to "bear" or carry (in a very wide application, literally and figuratively, as follows)VerbImperfect Indicative Active3rd Person Plural
phero: to bear, carry Imperfect, subject unnamed. The verb of bearing burdens is used of people carrying people; it is worth noticing that the prophecy Matthew attaches to this very scene (Isaiah 53:4, at Matthew 8:17) is also about bearing, though Mark himself never cites it and Ellicott marks the omission.
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
πάνταςpantasallG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Masculine Plural
pas: all, every The sweeping adjective Poole warns against pressing; he takes such particles as often used in a restrained sense, and Barnes says as much of the “all” in v. 33.
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἔχονταςechontasvvvG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveAccusative Masculine Plural
echo: to hold, have Present participle, joined to the adverb below to form the idiom.
κακῶςkakōssickG2560
√ κακῶς — badly (physically or morally)Adverb
kakos: badly An adverb doing the work of a diagnosis (16 verses). The Verifier pairs the verse with Matthew 4:24 and Matthew 15:22 on this lexeme with daimonizomai: wherever the Gospels crowd sickness and demonization together, this pair of words appears.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
δαιμονιζομένουςdaimonizomenousdemon-possessedG1139
√ δαιμονίζομαι — to be exercised by a dæmonVerbPresent Participle Middle or PassiveAccusative Masculine Plural
daimonizomai: to be exercised by a demon Present participle, middle or passive (13 verses). Mark keeps the two categories side by side without collapsing them, and Benson attacks head on the reading that would make the demoniacs merely diseased persons, pointing out that on that hypothesis Jesus silenced diseases in v. 34.
33

and the whole town gathered at the door.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai hē holē polis ēn episynēgmenē pros tēn thyran

Word by word9 · parsed
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
ὅληholēwholeG3650
√ ὅλος — "whole" or "all", iAdjectiveNominative Feminine Singular
holos: whole, all Nominative feminine, agreeing with the city (97 verses). Read with Poole's caution it is a crowd; read flatly it is a census. The Verifier finds the lexeme shared with Matthew 4:23-24, where whole regions are similarly swept up.
πόλιςpolistownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounNominative Feminine Singular
polis: a town, properly with walls The lexicon's “properly, with walls” matters here: a walled town has a gate and its houses have courtyard doors, which is the picture Pulpit reconstructs.
ἦνēnvvvG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
eimi: I exist, to be Imperfect, and not idle: it carries the perfect participle that follows, forming the periphrasis “was standing gathered.” Greek can say a completed crowding that still holds, and English has to choose between the action and the state. Mark's construction gives both, which is why JFB can hear an eye-witness in the sentence: someone inside the house is describing what was there when he looked out.
ἐπισυνηγμένηepisynēgmenēgatheredG1996
√ ἐπισυνάγω — to collect upon the same placeVerbPerfect Participle Middle or PassiveNominative Feminine Singular
episynago: to collect upon the same place Perfect participle with the imperfect of eimi: a completed gathering held in place. The double prefix intensifies what v. 29 called a synagoge; the assembling that belonged to the sabbath meeting has relocated to Peter's threshold. JFB hears an eye-witness in the detail, and Benson, looking at the same crowd, asks who could have imagined that all these blossoms would die away without fruit.
πρὸςprosatG4314
√ πρός — a preposition of directionPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
θύρανthyrandoorG2374
√ θύρα — a portal or entrance (the opening or the closure, literally or figuratively)NounAccusative Feminine Singular
thyra: a portal or entrance Accusative after πρὸς. It is the door of the house named in v. 29, and Cambridge notes that the same context is where Matthew attaches Isaiah 53:4 to the cures. The whole town is outside a door that, in this Gospel, a man who lived behind it remembered.
34

And He healed many who were ill with various diseases and drove out many demons. But He would not allow the demons to speak, because they knew who He was.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai etherapeusen pollous echontas kakōs poikilais nosois kai exebalen polla daimonia kai ouk ēphien ta daimonia lalein hoti ēdeisan auton

Word by word20 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐθεράπευσενetherapeusenHe healedG2323
√ θεραπεύω — to wait upon menially, iVerbAorist Indicative Active3rd Person Singular
therapeuo: to wait upon menially, tend The aorist sums the whole evening in one verb whose root is service. Set beside διηκόνει in v. 31, the unit closes a circle in vocabulary: he attends the town, and the woman he raised attends the table. Benson records Luke's fuller picture, that he laid his hands on every one of them.
πολλοὺςpollousmanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Masculine Plural
ἔχονταςechontaswho wereG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveAccusative Masculine Plural
κακῶςkakōsillG2560
√ κακῶς — badly (physically or morally)Adverb
kakos: badly The idiom of v. 32 repeated, binding the two verses into one report.
ποικίλαιςpoikilaiswith variousG4164
√ ποικίλος — motley, iAdjectiveDative Feminine Plural
poikilos: motley, variegated Dative plural with nosois. The adjective is visual: a patchwork of diseases. Gill is careful here against overreading the “many,” arguing that Mark means all who came, not a selection out of the crowd; Poole makes the same restraint a rule for the particles of vv. 32-33.
νόσοιςnosoisdiseasesG3554
√ νόσος — a malady (rarely figuratively, of moral disability)NounDative Feminine Plural
nosos: a malady An uncommon noun (11 verses), shared per the Verifier with Matthew 4:23, the summary verse of the Galilean ministry. Mark's evening at one door is a miniature of what Matthew says of whole Galilee.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξέβαλενexebalendrove outG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
ekballo: to eject Aorist, from a root meaning to eject. It is paired with therapeuo without blurring the two categories of v. 32: diseases are tended, demons are thrown out. Mark has already shown one such expulsion in the synagogue earlier the same day, and Geneva sends the reader on to Acts 16:18, where Paul likewise refuses a spirit's accurate advertisement. The evening therefore repeats in bulk what the morning did once, and the summary verb is deliberately unceremonious.
πολλὰpollamanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Plural
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounAccusative Neuter Plural
daimonion: a demonic being Accusative neuter plural; the neuter gender is grammatical, not a comment on personhood, as the verbs of knowing and speaking in this same verse make plain.
καὶkaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἤφιενēphienHe would not allowG863
√ ἀφίημι — an intensive form of , to go)VerbImperfect Indicative Active3rd Person Singular
aphiemi: to send away, let go Imperfect with the negative: a sustained refusal, repeated case by case. The word ties this restraint to the fever's release in v. 31, so that one verb carries both halves of his authority, what he lets go and what he will not let out.
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounAccusative Neuter Plural
λαλεῖνlaleinto speakG2980
√ λαλέω — to talk, iVerbPresent Infinitive Active
laleo: to talk Present infinitive: the speech is stopped while in progress. Geneva's gloss is blunt about why, that it is not proper for demons to preach the gospel, and sends the reader to Acts 16:18.
ὅτιhotibecauseG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ᾔδεισανēdeisanthey knewG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPluperfect Indicative Active3rd Person Plural
eido: to know, perceive Pluperfect, third plural: they had known him, before the evening began. This is the unit's sharpest asymmetry. The town brings its sick without a confession; the demons have the identification right and are silenced for it. Barnes reads the silence as timing, that the hour for the title to be published had not come; Benson and Poole read it as refusal of a witness that his enemies would use against him, Benson noting it was a real and intended defamation.
αὐτόνautonwho He wasG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
autos: him Bare accusative object. All BSB's “who He was” is supplied; Mark writes only “they knew him,” and Ellicott points to Luke 4:41 for the words the demoniacs had cried.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. Out of the assembly and into a kitchen — Mark 1:29

The verse is one stride: ἐξελθόντες ἐκ τῆς συναγωγῆς and then εἰς τὴν οἰκίαν. Ellicott marks the adverb εὐθὺς as Mark's characteristic word, the same one the English scatters as “immediately” in v. 28 and “anon” in v. 30. Cambridge supplies the likely occasion, a sabbath meal. The detail that carries the most weight is the smallest: the house is Simon's and Andrew's. Pulpit observes that Matthew and Luke give the house to Simon Peter alone, and JFB counts the naming of the four as the first of many traces of Peter's hand in this Gospel. Maclaren, reading vv. 30-31, asks who else would have told Mark so insignificant a thing. ⚙ Our own note: the participle is plural and subjectless, so the Greek sentence itself has no single hero in it. Authority has just been displayed in public (v. 27) and the next thing it does is walk indoors.

ii. They tell him of her — Mark 1:30

Two participial words carry the case: κατέκειτο πυρέσσουσα, she was lying down burning, the imperfect making it a state and the present participle from G4445 (“to be on fire”) making it an ongoing act. JFB notes that Luke, the beloved physician, grades it a great fever as against the lighter kind the Greek physicians called small; Cambridge and Pulpit add the regional background of malignant intermittent fevers. Then the historic present: λέγουσιν αὐτῷ περὶ αὐτῆς. There is no verb of petition in the verse. Gill assumes a request was made and Maclaren notices that Mark, unlike Luke, does not intensify the telling into a plea. ⚙ Our reading: the grammar leaves the disciples with nothing but a fact placed before him, which is the smallest possible act of intercession and, in this narrative, sufficient.

iii. The grip, the raising, the serving — Mark 1:31

Cambridge lists the graphic touches in order, and the Greek justifies the list: he came to her, gripped (κρατήσας, from a root meaning to use strength), and ἤγειρεν her. That last verb is the New Testament's raising word. JFB notes that the lifting is recorded only by Mark and reads it as condescension most felt by Peter; Gill insists the hand was taken neither to feel a pulse nor out of courtesy but in order to restore her; Poole draws the argument of the miracle from the instantaneousness, that she did not recover gradually but in a moment. Then the fever is made the subject of its own departure (ἀφῆκεν), and she διηκόνει, the deacon verb in the imperfect. Henry's summary of the whole day is that he cures so that we may minister. ⚙ Our addition, offered as synthesis and not as a sourced fact: Mark says the Healer's work in v. 34 with ἐθεράπευσεν, whose lexicon gloss is “to wait upon menially.” Healer and healed are described with words of service, and the household is restored not to rest but to work.

iv. After sunset, a door that becomes a synagogue — Mark 1:32-33

Mark dates the crowd twice, by a genitive absolute and by a rare verb: Ὀψίας δὲ γενομένης, ὅτε ἔδυ ὁ ἥλιος. The Verifier records δύνω in only two verses of the Greek New Testament, here and Luke 4:40, and every commentator in the brief reads the clock the same way. Poole notes the Jewish judgment that burdens might be carried after sunset but not before; Gill says the sabbath was over and they were therefore under no restraint; Cambridge offers both the cooling of the day and the unwillingness to violate the rest; JFB, sharpest of them, says our Lord afterwards taught the people by example, at the risk of His own life, how superstitious a straining of the sabbath rest this was. Then the imperfect ἔφερον, a stream of carrying, and a perfect participle holding the result in place: ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. Barnes restrains the “whole” to a great part of the city; Pulpit rescues the phrase from hyperbole by locating the door in the courtyard wall; JFB hears an eye-witness and calls it word-painting. ⚙ Our reading of the vocabulary: the compound in v. 33 (G1996, “to collect upon the same place”) shares its root with the συναγωγῆς of v. 29. The assembly he left has re-gathered at a doorway, and Benson, looking at that same crowd, already mourns the blossoms that would die away without fruit.

v. Many healed, and the only accurate witnesses silenced — Mark 1:34

The summary is balanced: ἐθεράπευσεν πολλοὺς and ἐξέβαλεν many demons, diseases tended and spirits ejected, the categories of v. 32 kept distinct. Gill argues the “many” is not a remainder left uncured but all who came; Poole makes the same restraint into a rule about general particles. Then the refusal: οὐκ ἤφιεν, imperfect, a case by case withholding, using the same verb that released the fever in v. 31. Ellicott supplies from Luke 4:41 the cry that Mark leaves unquoted, that the demoniacs had said he was the Son of God. On the reason, the voices divide honestly. Barnes says the time had not come for it to be publicly known. Benson says the testimony was a real and intended defamation, since the enemies of Jesus would argue that demons would not flatter him unless he were in compact with them. Poole says the good words of the devil and his seed are a defamation to Christ and his seed. Geneva is blunt: it is not proper for demons to preach the gospel. Gill adds that he had better witnesses. ⚙ Our own note: ᾔδεισαν is pluperfect, and its object is nothing but αὐτόν. The correctness of the demons' knowledge is not in question anywhere in the verse. What is in question is who is permitted to say it, and when.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is the tool's own fallible reading, offered to be tested by Scripture and not to be received on our authority. Mark 1:29-34 is a single sabbath evening arranged around three uses of one small Greek verb family and one blunt asymmetry. The verb: ἀφίημι releases a woman from her fever (v. 31) and refuses to release the demons into speech (v. 34), so that both mercy and silence are the same authority deciding what may go and what may not. The asymmetry: the crowd at the door brings bodies and no confession, and the demons have the confession exactly right and are cut off. If Christ's identity could be established by accurate information, the demons would have settled it that evening. He does not want it settled that way. The raising verb of v. 31, ἤγειρεν, tells why: what he is doing is not being announced, it is being enacted, and the announcement will have to wait for the thing itself. So the first person in Mark to be lifted by the hand that raises the dead is an old woman with a fever, in a private house, with no crowd watching, and the first thing she does with her restored life is make supper. We take Henry's rule as sound (he cures that we may minister), and we would add that the order of the unit is instruction: the healing is inward and domestic before it is public, and the public part ends in an imposed silence. Where this reading goes beyond the sourced voices, it should be tested and, if wrong, discarded.

The demons had the doctrine right and were forbidden to say it; the woman said nothing and was given a supper to serve.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The sun going down: Mark and Luke share a verb used almost nowhere else verbal / quotation: confirmed

The sabbath boundary in v. 32 is set by ἔδυ (dynō, G1416, “to go down”), and the Verifier records the lexeme in only two verses of the Greek New Testament: this one and Luke 4:40. The two accounts also share ἥλιος (G2246) and χείρ (G5495), Luke adding that he laid hands on every one of them. This is a Greek to Greek link inside the synoptic tradition, so a real shared-word basis exists; it is not a quotation of one Gospel by another, and we claim nothing about which account is prior.

Luke 4:40

basis: Verifier: shared Greek lexeme G1416 δύνω, rare (in 2 vv only), plus G2246 ἥλιος (32 vv) and G5495 χείρ (168 vv). Greek to Greek; the rare lexeme confirms a verbal link, not a quotation of one Gospel by another.

Peter's mother-in-law: two rare words hold Mark and Matthew together verbal / quotation: confirmed

Matthew 8:14-15 and Mark 1:30-31 share not only the scene but two uncommon lexemes: πενθερά (G3994, “a wife's mother,” in 5 verses) and πυρέσσω (G4445, “to be on fire,” in 2 verses). Matthew 8:15 shares further the raising and serving verbs, ἐγείρω (G1453) and διακονέω (G1247). Ellicott, Benson, Barnes and Poole all simply send the reader to Matthew 8:14-17 rather than re-comment, which is itself evidence of how plainly the two passages were held to be one narrative. The differences are also sourced: JFB and Pulpit note that the lifting by the hand is Mark's alone, and that Luke instead has him stand over her and rebuke the fever.

Matthew 8:14 · Matthew 8:15 · Luke 4:38 · Luke 4:39

basis: Verifier: shared Greek lexemes G3994 πενθερά (rare, in 5 vv) and G4445 πυρέσσω (rare, in 2 vv) with Matthew 8:14; G1247 διακονέω (32 vv), G1453 ἐγείρω (138 vv), G863 ἀφίημι (131 vv) with Matthew 8:15; G3614 οἰκία, G4864 συναγωγή, G4613 Σίμων with Luke 4:38 and G4446 πυρετός with Luke 4:39. All refs are Greek New Testament, so the shared-lexeme basis is valid; no claim of quotation between Gospels is made.

Fever, bed and hand: the same clinical vocabulary in Acts and John verbal / quotation: confirmed

Mark's two bedside words travel. κατάκειμαι (G2621, in 12 verses) and πυρετός (G4446, in 6 verses) meet again at Acts 28:8, where the father of Publius lies with a fever and Paul lays hands on him, and πυρετός with ἀφίημι (G863) again at John 4:52, where the household at Capernaum reckons the hour at which the fever let the boy go. ⚙ What the shared words show is a stable idiom for fever narratives, and in each case the fever is the thing that departs. What they do not show is literary dependence, and we assert none.

Acts 28:8 · John 4:52

basis: Verifier: shared Greek lexemes G2621 κατάκειμαι (in 12 vv) and G4446 πυρετός (rare, in 6 vv) with Acts 28:8, plus G5495 χείρ; G4446 πυρετός with G863 ἀφίημι at John 4:52. Greek to Greek, uncommon lexemes: a verbal link in shared idiom, with no quotation or dependence claimed.

Himself took our infirmities: the citation Mark does not make structural / thematic: confirmed

Matthew 8:17 attaches Isaiah 53:4 to precisely this evening of healings, and JFB quotes the fulfilment formula in full. Cambridge notes the same connection at v. 33. Ellicott, listing what is distinctive in Mark, names the omission of Matthew's reference to Isaiah 53:4 as one of the two special features of this passage. So the Isaiah link is genuinely present in the tradition about this scene and genuinely absent from Mark's own text. A Mark to Isaiah pair is Greek to Hebrew, so no shared Strong's number is even possible and no verbal basis can be recorded; the tie is thematic, that the servant who bears sickness is seen bearing sickness at a Capernaum door, and it reaches Mark only through Matthew's citation. ⚙ We note further that Mark's verb for the carrying of the sick, ἔφερον (G5342, “to bear or carry”), belongs to the same field of bearing, but we make no lexical claim across the Testaments on that basis.

Isaiah 53:4 · Matthew 8:17

basis: Cross-Testament Greek to Hebrew: shared Strong's numbers are impossible, so no verbal tier is available. Recorded basis: Matthew 8:17 explicitly cites Isaiah 53:4 of this same scene (quoted verbatim by JFB, noted by Cambridge), while Ellicott records that Mark omits the citation. The link to Mark is therefore thematic and mediated, not a quotation in Mark.

He heals all your diseases: the psalm behind an evening of indiscriminate mercy structural / thematic: confirmed

Psalm 103:3 sets forgiveness and the healing of all diseases in one line, and vv. 32-34 read as that line enacted in a single evening: πάντας τοὺς κακῶς ἔχοντας carried to one door, ποικίλαις νόσοις of every colour met by one authority. Poole and Barnes both restrain the “all,” and the restraint is worth keeping: Mark's summary in v. 34 says “many.” ⚙ The link is a motif, not a citation. Mark quotes no psalm here, the pair is Hebrew to Greek so no lexeme basis can be computed, and the Verifier's candidate list for this unit contains no Old Testament verse at all. We tier it structural and leave it at the level of pattern.

Psalm 103:3

basis: Cross-Testament Hebrew to Greek: no shared Strong's numbers possible, so no verbal tier. Recorded basis: shared motif of comprehensive healing (πάντας / ποικίλαις νόσοις in vv. 32-34 answering the psalm's healing of all diseases). No quotation is claimed; the Verifier's candidates for this unit supply no Old Testament pair.

The prophet in the house: taking the hand and raising up typological

Elijah at Zarephath and Elisha at Shunem both enter a private house, both deal bodily with the afflicted one in an inner room, and both restore the household's own to the household (1 Kings 17:19-23; 2 Kings 4:32-37). Mark 1:31 has the same shape in miniature: the prophet goes in, grips the hand, raises her up (ἤγειρεν), and she is handed back to the work of her own house. ⚙ This is a figural reading and we mark it as such. It is not a quotation, it cannot rest on shared words (the pairing is Greek to Hebrew), and the Verifier's candidates for this unit include no Old Testament verse, so nothing computed supports it. What differs is as instructive as what matches: the prophets stretch themselves over the child and cry out to the LORD, while Mark records no prayer at all, only a hand and a raising.

1 Kings 17:19-23 · 2 Kings 4:32-37

basis: Cross-Testament Greek to Hebrew: shared Strong's numbers are impossible, so no verbal basis is recorded and none is claimed. Basis is the shared narrative pattern (prophet enters a private house, touches the afflicted, raises them up, restores them to the household). Widely held as a prophetic type in Christian reading, but for this specific pairing with Mark 1:31 treat it as our own figural reading; the Verifier supplies no pair.

Gathered upon one place: a compound that returns in the Olivet discourse flagged: verify source

The perfect participle in v. 33 is from ἐπισυνάγω (G1996), which the lexicon glosses “to collect upon the same place.” The double compound is uncommon, and it recurs in Mark's own Gospel at the gathering of the elect from the four winds (Mark 13:27). ⚙ If the lexical identity holds, the effect is striking: the word Mark uses for a town massed at a doorway is the word he later uses for the ingathering at the end. But we flag this rather than assert it. The Verifier's candidate list for this unit does not contain Mark 13:27, so the shared lexeme is our recollection and not a computed basis; it should be checked before any weight is placed on it.

Mark 13:27

basis: Claimed basis is the uncommon compound G1996 ἐπισυνάγω shared with Mark 13:27, but the Verifier's candidate output for Mark_1-29 does not include Mark 13:27 and therefore records no shared-lexeme basis. Unverified: run the pair check before upgrading.

Mother-in-law: the one word that ties this bedside to a household divided structural / thematic: confirmed

πενθερά (G3994) stands in only five verses. Three are this healing and its parallels; the other two are the saying that a man's foes will be those of his own house, mother-in-law against daughter-in-law (Matthew 10:35; Luke 12:53). The Verifier pairs those verses with this unit on this lexeme alone. ⚙ The link is lexical but the connection is motif, not quotation: the household relation named as the very site of division is, here, the site of the first private healing and the first act of service. We tier it structural to avoid overclaiming what a single shared noun can bear.

Matthew 10:35 · Luke 12:53

basis: Verifier: single shared Greek lexeme G3994 πενθερά, rare (in 5 vv), with Matthew 10:35 and Luke 12:53. Greek to Greek, so the shared word is real, but one noun in common supports only a thematic link (the mother-in-law relation), not a quotation or verbal dependence; deliberately tiered below verbal.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The raising word laid on a sickbed ancient/widely-held

Mark chooses ἤγειρεν (G1453 egeirō, “to waken”) for what he does to a woman with a fever, and it is the verb the New Testament uses of the dead being raised. Cambridge, with no reference to the lexeme, already calls the fever rebuked by the Lord of life; Geneva says that by healing different diseases he shows that he has brought true life into the world. ⚙ Our synthesis: the healings of this evening are not credentials attached to a message from outside, they are the message in small. The hand that grips (κρατήσας, from a root of strength) and raises here is the hand of the one who will himself be raised, and the Gospel's final use of this verb is already latent in its first domestic use. We mark the general reading as the common Christian one attested by Geneva and Cambridge; the specific weight we put on the lexeme is our own addition and open to correction.

Mark 1:31 · Matthew 8:15

Himself took our infirmities ancient/widely-held

JFB closes his comment on v. 34 with Matthew 8:17: that it might be fulfilled which was spoken by Esaias the prophet, Himself took our infirmities and bare our sicknesses. Cambridge attaches the same prophecy at v. 33. Ellicott, conversely, records that Mark leaves the citation out. So the apostolic reading of this crowd is fixed and old: the servant of Isaiah 53 is identified by bearing what he heals. ⚙ Our own observation is only about the shape of Mark's telling. The sick are carried to him (ἔφερον, from G5342, “to bear or carry”), and what they carry, he takes. The taking is not yet the cross, but the direction is the same, and Mark's refusal to quote the prophecy leaves the pattern to be seen rather than argued.

Isaiah 53:4 · Matthew 8:17 · Mark 1:32-34

The Messiah who will not be identified by demons novel

The demons know (ᾔδεισαν, pluperfect: they had known him already) and are not allowed to speak. The voices give several reasons and they are not in conflict. Barnes: the time had not come for it to be publicly known. Benson: their testimony would have been used as proof of a compact, a real and intended defamation. Poole: the good words of the devil and his seed are a defamation to Christ and his seed. Geneva: it is not proper for demons to preach the gospel. Gill: he had better witnesses. ⚙ Our reading, which is a step beyond these and should be tested: the silencing is Christological in substance and not merely tactical. A title accepted from accurate spirits would be a Messiahship established by information; the Son of God in Mark will be confessed by a man at the cross, looking at a death. That is why the same verb that lets a fever go (ἀφῆκεν, v. 31) is the verb that will not let this testimony out (ἤφιεν, v. 34). The authority to heal and the authority to withhold a true sentence are one authority.

Mark 1:34 · Luke 4:41 · Acts 16:18

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

⚙ Honesty notes for this unit. Text. Two real variants touch it and the English cannot show either. At v. 29 Pulpit prefers the singular ἤλθεν (“he came”) over the plural ἦλθον printed in the interlinear we worked from; our literal rendering follows the plural, which is what the sourced interlinear gives. At v. 31 Pulpit reports that the familiar εὐθέως (“immediately”) before “the fever left her” is omitted by the best authorities, and our interlinear has no such word; the sense is unaffected, as Pulpit himself says.

Sources. Barnes and Poole largely decline to comment here, sending the reader to their notes on Matthew 8:14-17; Benson and Henry write on blocks (vv. 29-34 and vv. 29-39), so their words are quoted at the verse where the brief files them rather than at the verse they most directly fit, and we have said so in the editorial notes. The two Maclaren entries are capped in our brief, so we have quoted only what was before us and have not reconstructed his argument beyond it. Pulpit's report that Peter's wife was martyred rests on Clement of Alexandria and Eusebius, not on Scripture, and we have flagged it as tradition.

What is uncertain. The Verifier's candidate list for this unit is entirely Greek New Testament; it supplies no Old Testament pair at all. Every Old Testament connection here (Isaiah 53:4, Psalm 103:3, the Elijah and Elisha raisings) is therefore tiered structural or typological with no computed lexeme basis, because a Greek to Hebrew pairing cannot share Strong's numbers. The Isaiah link is real but mediated: it is Matthew who cites it, and Ellicott expressly notes Mark's omission. The ἐπισυνάγω connection to Mark 13:27 is flagged rather than claimed, since the Verifier did not produce that pair. The demoniacs' words (“Thou art the Son of God”) are not in Mark; Ellicott supplies them from Luke 4:41, and our notes say so. Finally, the reading in the sola section and in the third Christ entry, that the silencing protects a Messiahship to be defined by the cross rather than by accurate report, is our own synthesis. It is marked novel, it is fallible, and it should be tested against the whole of Mark before it is trusted.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)