The Fallible Study Bible

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Mark8:14–21

The Leaven of the Pharisees and of Herod

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Mark 8:14–21 — The Leaven of the Pharisees and of Herod. 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.

14

Now the disciples had forgotten to take bread, except for one loaf they had with them in the boat.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai epelathonto labein artous kai ei mē hena arton ouk eichon meth’ heautōn en tō ploiō

Word by word16 · parsed
ΚαὶKaiNowG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπελάθοντοepelathonto[the disciples] had forgottenG1950
√ ἐπιλανθάνομαι — to lose out of mindVerbAorist Indicative Middle3rd Person Plural
epilanthanomai: to lose out of mind The unit's first word about the disciples is a memory word, and its last question (v. 21) is a comprehension word. Between them stands v. 18's μνημονεύετε, “do you not remember.” Mark does not say they sinned or doubted here; he says something dropped out of mind, and Christ will treat that lapse as the root of the whole misunderstanding. Poole draws the same line: the fault is “in not considering the works of the Lord for us.”
λαβεῖνlabeinto takeG2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbAorist Infinitive Active
ἄρτουςartousbreadG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Plural
artos: bread (as raised) or a loaf G740 governs this unit: it appears at 8:14 twice, 8:16, 8:17, 8:19. The lexicon's parenthesis (“as raised”) is not decoration: the loaf is a leavened thing, which is why a warning about ζύμη (leaven) can be misheard as a remark about ἄρτος (bread).
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰeiexcept forG1487
√ εἰ — if, whether, that, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἕναhenaoneG1520
√ εἷς — oneAdjectiveAccusative Masculine Singular
ἄρτονartonloafG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Singular
One loaf, singular, for thirteen men. Gill counts the party exactly: “for thirteen passengers of them.” JFB, following Webster and Wilkinson, notes the irony that the single remaining loaf was itself the strongest reminder of the two miracles just performed.
οὐκoukG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
εἶχονeichonthey hadG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbImperfect Indicative Active3rd Person Plural
Imperfect: the lack persisted through the crossing, which Pulpit estimates at “perhaps six hours.”
μεθ’meth’withG3326
√ μετά — properly, denoting accompanimentPreposition
ἑαυτῶνheautōnthemG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounGenitive Masculine 3rd Person Plural
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
πλοίῳploiōboatG4143
√ πλοῖον — a sailer, iNounDative Neuter Singular
ploion: a sailer, i.e. vessel The boat is Mark's closed room: no crowd, no bread, nowhere to buy, the twelve alone with Jesus and one loaf. Mark's previous boat scene (6:45-52) ended with the same verdict on the same men, that their heart was hardened after a miracle of loaves.
15

“Watch out!” He cautioned them. “Beware of the leaven of the Pharisees and of Herod.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Horate kai diestelleto autois legōn blepete apo tēs zymēs tōn Pharisaiōn kai tēs zymēs Hērōdou

Word by word15 · parsed
ὉρᾶτεHorateWatch outG3708
√ ὁράω — by extension, to attend toVerbPresent Imperative Active2nd Person Plural
horaō: by extension, to attend to A present imperative plural: keep attending. Set beside v. 18's ὀφθαλμοὺς ἔχοντες οὐ βλέπετε, the command and the accusation use the same field of sight: he orders them to see, then charges them with not seeing.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
διεστέλλετοdiestelletoHe cautionedG1291
√ διαστέλλομαι — to set (oneself) apart (figuratively, distinguish), iVerbImperfect Indicative Middle3rd Person Singular
diastellomai: to set oneself apart, distinguish The middle voice carries the sense of marking something off sharply for someone. Mark uses the imperfect, a repeated solemn charge, which Ellicott reads as the reason they “were reasoning” over it more than once.
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
λέγωνlegōnG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
βλέπετεblepeteBewareG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Imperative Active2nd Person Plural
blepō: to look at (literally or figuratively) A present imperative: ongoing vigilance, not a single glance. This is the verb Mark turns against them three verses later, ὀφθαλμοὺς ἔχοντες οὐ βλέπετε (v. 18): the command to look and the charge of not looking are the same word, so the rebuke is measured against the unit's own order.
ἀπὸapoofG575
√ ἀπό — "off," iPreposition
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ζύμηςzymēsleavenG2219
√ ζύμη — ferment (as if boiling up)NounGenitive Feminine Singular
zymē: ferment (as if boiling up) A relatively rare word (11 verses). Cambridge records that leaven in Scripture, with the single exception of the parable of Matthew 13:33 and Luke 13:20-21, is “always a symbol of evil,” and “especially insidious evil.” JFB names the exact point of comparison: “The penetrating and diffusive quality of leaven, for good or bad, is the ground of the comparison.” The figure is about quantity and spread, a little worked invisibly through a whole mass, which is why it can be smuggled into a boat with no bread in it.
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ΦαρισαίωνPharisaiōnPhariseesG5330
√ Φαρισαῖος — a separatist, iNounGenitive Masculine Plural
Pharisaios: a separatist The party that had just demanded a sign from heaven (the scene immediately before this crossing). Pulpit narrows the warning honestly: not against the Pharisees “so far as the Pharisees rightly taught and explained the Law of Moses,” but so far as they corrupted it by tradition.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ζύμηςzymēsG2219
√ ζύμη — ferment (as if boiling up)NounGenitive Feminine Singular
The second ζύμη, dropped in the English. Its presence makes Herod's leaven a distinct ferment, not an alias for the Pharisees'.
ἩρῴδουHērōdouof HerodG2264
√ Ἡρώδης — heroicNounGenitive Masculine Singular
Hērōdēs: heroic Mark's most reported divergence from Matthew 16:6, which has “the Sadducees.” The voices split: Benson and Pulpit identify the two; Gill offers three possibilities (same party, Sadducees as Herod's partisans, or three separate errors); Barnes takes it that Jesus “cautioned them against them all.” Cambridge distributes the vices: Pharisees, hypocrisy; Sadducees, unbelief; Herod, worldliness. The text itself only names Herod, and the honest reading holds the question open.
16

So they began to discuss with one another the fact that they had no bread.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai dielogizonto pros allēlous hoti echousin ouk artous

Word by word8 · parsed
καὶkai[So]G2532
√ καί — and, also, even, so then, too, etcConjunction
διελογίζοντοdielogizontothey began to discussG1260
√ διαλογίζομαι — to reckon thoroughly, iVerbImperfect Indicative Middle or Passive3rd Person Plural
dialogizomai: to reckon thoroughly Imperfect middle: they kept adding it up among themselves. The word is a calculating word, and their arithmetic is not wrong (one loaf, thirteen men); it is simply the wrong arithmetic, as vv. 19-20 will show by making them count again.
πρὸςproswithG4314
√ πρός — a preposition of directionPreposition
ἀλλήλουςallēlousone anotherG240
√ ἀλλήλων — one anotherPersonal / Reciprocal PronounAccusative Masculine Plural
Reciprocal pronoun: the debate circulates among them. Pulpit imagines the tone, “one, it may be, throwing the blame upon another.”
ὅτιhotithe fact thatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἔχουσινechousinthey hadG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active3rd Person Plural
Present tense retained from their own speech, which is why some manuscripts and Pulpit read the clause as a flat statement, “We have no bread.”
οὐκouknoG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἄρτουςartousbreadG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Plural
The third occurrence of G740 in three verses. Mark is building the misunderstanding lexically: Jesus said ζύμη, they heard ἄρτος.
17

Aware of their conversation, Jesus asked them, “Why are you debating about having no bread? Do you still not see or understand? Do you have such hard hearts?

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai gnous legei autois Ti dialogizesthe hoti echete ouk artous oupō noeite oude syniete echete hymōn pepōrōmenēn tēn kardian

Word by word19 · parsed
ΚαὶKaivvvG2532
√ καί — and, also, even, so then, too, etcConjunction
γνοὺςgnousAware of [their conversation]G1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbAorist Participle ActiveNominative Masculine Singular
ginōskō: to know, in a great variety of applications An aorist participle with no object: he simply knew. Gill takes it as omniscience (“as he did immediately, by his omniscience”), Pulpit as “the power of his divinity.” The narrative effect is that the private boat conversation is not private, which is itself part of the rebuke: the one they think cannot supply bread already knows their thoughts.
λέγειlegei[Jesus] askedG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
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
ΤίTiWhyG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
διαλογίζεσθεdialogizestheare you debatingG1260
√ διαλογίζομαι — to reckon thoroughly, iVerbPresent Indicative Middle or Passive2nd Person Plural
The disciples' own verb, handed back to them. Mark's Jesus does not argue with the content of their reckoning; he questions the act of reckoning.
ὅτιhotiaboutG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἔχετεechetehavingG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active2nd Person Plural
οὐκouknoG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἄρτουςartousbreadG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Plural
οὔπωoupōvvvG3768
√ οὔπω — not yetAdverb
oupō: not yet The hinge adverb of the unit. It appears here and again at v. 21 (Οὔπω συνίετε), so the paragraph opens and closes on “not yet,” with the counting of the baskets between. “Not yet” is a teacher's word, not a verdict of reprobation.
νοεῖτεnoeiteDo you still not seeG3539
√ νοιέω — to exercise the mind (observe), iVerbPresent Indicative Active2nd Person Plural
noeō: to exercise the mind, observe A relatively rare verb (14 verses): the faculty of taking a thing in and turning it over. It is the first of two mind-verbs here, and the pairing is a sequence rather than a synonym: νοέω registers, συνίημι assembles. The Verifier records that John 12:40 joins G3539 to G4456 (petrified) and G2588 (heart), the same three words Mark binds into this single question, the tightest lexical company this verse keeps in the canon.
οὐδὲoudeorG3761
√ οὐδέ — not however, iConjunction
συνίετεsynieteunderstandG4920
√ συνίημι — to put together, iVerbPresent Indicative Active2nd Person Plural
syniēmi: to put together Not a failure to receive information but a failure to assemble it. They hold every fact (v. 19 and v. 20 prove they remember the numbers exactly); they cannot put the facts beside the present emptiness of the boat. Pulpit's summary of the whole incident is that they had “transparent simplicity of character” with “dulness of apprehension.”
ἔχετεecheteDo you haveG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active2nd Person Plural
ὑμῶνhymōn. . .G4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
πεπωρωμένηνpepōrōmenēnsuch hardG4456
√ πωρόω — to petrify, iVerbPerfect Participle Middle or PassiveAccusative Feminine Singular
pōroō: to petrify, i.e. harden A rare verb (5 verses), a medical and mineral image of callus or stone. The perfect passive leaves the agent unnamed, which is why the commentators strain: JFB exclaims, “How strong an expression to use of true-hearted disciples!”, Cambridge simply cross-refers to the same word at Mark 6:52, and Benson insists that “it is certain that they were not judicially hardened,” so the phrase need import “nothing more than the present want of spiritual understanding.” That is the interpretive fault line of the verse, and the Greek participle by itself does not settle it.
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
καρδίανkardianheartsG2588
√ καρδία — the heart, iNounAccusative Feminine Singular
kardia: the heart Singular: one hardened heart shared by the group. The diagnosis is not intellectual but volitional and central, and it is the same organ Mark named at 6:52 after the first feeding.
18

‘Having eyes, do you not see? And having ears, do you not hear?’ And do you not remember?

Berean Standard Bible · CC0

Greek — tap a word ↓

echontes Ophthalmous ou blepete kai echontes ōta ouk akouete kai ou mnēmoneuete

Word by word12 · parsed
ἔχοντεςechontesHavingG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveNominative Masculine Plural
ὈφθαλμοὺςOphthalmouseyesG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounAccusative Masculine Plural
ophthalmos: the eye (literally or figuratively) Gill takes both senses at once: they had bodily eyes that saw the miracles, and enlightened eyes that “saw things but very darkly.” The placement is deliberate in Mark's own book: within five verses a blind man will be led to Jesus and made to see in stages (8:22-26), and Mark is the evangelist who tells that story alone.
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
βλέπετεblepetedo you not seeG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Indicative Active2nd Person Plural
Present indicative: not a past failure but a standing one.
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔχοντεςechonteshavingG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveNominative Masculine Plural
ὦταōtaearsG3775
√ οὖς — the ear (physically or mentally)NounAccusative Neuter Plural
ous: the ear (physically or mentally) Eyes and ears together are the covenant idiom for organs given and unused, the language of Jeremiah 5:21 and Ezekiel 12:2 behind Isaiah 6:9-10, which Mark has already put on Jesus' lips at 4:12. Here the same charge falls not on outsiders but on the twelve.
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἀκούετεakouetedo you not hearG191
√ ἀκούω — to hear (in various senses)VerbPresent Indicative Active2nd Person Plural
akouō: to hear (in various senses) In Mark the verb is loaded: “he who has ears to hear, let him hear” (4:9) was said to the crowd about the parables; now the men who received the parables' interpretation are asked the same question.
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
μνημονεύετεmnēmoneuetedo you not rememberG3421
√ μνημονεύω — to exercise memory, iVerbPresent Indicative Active2nd Person Plural
mnēmoneuō: to exercise memory The pivot of the whole reproof. Poole: if we do not use God's past dispensations, “in remembering we remember not, our remembrance is of no benefit.” Maclaren makes it a rule: “There is no better armour against distrust, nor any surer purge of our spiritual sight, than religious remembrance.” Note what is not demanded: no new revelation, no new sign (the Pharisees had just asked for one and been refused). The cure for a petrified heart here is memory of what has already been given.
19

When I broke the five loaves for the five thousand, how many basketfuls of broken pieces did you collect?” “Twelve,” they answered.

Berean Standard Bible · CC0

Greek — tap a word ↓

hote eklasa tous pente artous eis tous pentakischilious posous kophinous plēreis klasmatōn ērate Dōdeka Legousin autō

Word by word16 · parsed
ὅτεhoteWhenG3753
√ ὅτε — at which (thing) too, iAdverb
ἔκλασαeklasaI brokeG2806
√ κλάω — to break (specially, of bread)VerbAorist Indicative Active1st Person Singular
klaō: to break (specially, of bread) First person singular aorist: the one deed in the paragraph that Jesus claims as his own, against the plural “did you lift up” that he assigns to them. The bread-breaking word runs from the feedings (8:6, and a compound of it at 6:41) to the table on the night he was betrayed (14:22). Jesus does not ask them to recall a wonder; he asks them to recall his hands breaking bread, which is the same act by which he will interpret his own body.
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πέντεpentefiveG4002
√ πέντε — "five"AdjectiveAccusative Masculine Plural
ἄρτουςartousloavesG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Plural
εἰςeisforG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πεντακισχιλίουςpentakischiliousfive thousandG4000
√ πεντακισχίλιοι — five times a thousandAdjectiveAccusative Masculine Plural
πόσουςposoushow manyG4214
√ πόσος — interrogative pronoun (of amount) how much (large, long or (plural) many)Interrogative / Indefinite PronounAccusative Masculine Plural
κοφίνουςkophinousbasketfulsG2894
√ κόφινος — a (small) basketNounAccusative Masculine Plural
kophinos: a (small) basket A rare word (6 verses), the stiff wicker provision basket. Cambridge presses the precision: “Observe how our Lord reproduces in this allusion to the putting forth of His miraculous power not only the precise number but the precise kind of baskets.” Twelve small baskets, one per disciple, from five loaves.
πλήρειςplēreis. . .G4134
√ πλήρης — replete, or covered overAdjectiveAccusative Masculine Plural
κλασμάτωνklasmatōnof broken piecesG2801
√ κλάσμα — a piece (bit)NounGenitive Neuter Plural
klasma: a piece (bit) Rare (9 verses) and almost confined to the feeding narratives (Mark 6:43; 8:8; Matthew 14:20; 15:37; Luke 9:17; John 6:12-13). The word itself is the surplus: what remained after everyone was filled, more in fragments than they had in loaves. Gill notes the baskets “were above double the number of the loaves.”
ἤρατεēratedid you collectG142
√ αἴρω — to lift upVerbAorist Indicative Active2nd Person Plural
Aorist: one completed lifting, remembered exactly.
ΔώδεκαDōdekaTwelveG1427
√ δώδεκα — two and ten, iAdjectiveAccusative Masculine Plural
Δώδεκα, the number that also names them. The answer is correct and instant, which is precisely the problem: the facts are intact and inert.
ΛέγουσινLegousinthey answeredG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Plural
αὐτῷautōG846
√ 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
20

“And when I broke the seven loaves for the four thousand, how many basketfuls of broken pieces did you collect?” “Seven,” they said.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai Hote tous hepta eis tous tetrakischilious posōn spyridōn plērōmata klasmatōn ērate Hepta Kai autō legousin

Word by word16 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ὍτεHotewhen [I broke]G3753
√ ὅτε — at which (thing) too, iAdverb
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἑπτὰheptaseven [loaves]G2033
√ ἑπτά — sevenAdjectiveAccusative Masculine Plural
hepta: seven Seven loaves for four thousand, seven hampers left. The numbers of the second feeding are smaller in loaves-to-people ratio and larger in vessel, and Jesus quotes both sets without confusing them.
εἰςeisforG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
τετρακισχιλίουςtetrakischiliousfour thousandG5070
√ τετρακισχίλιοι — four times a thousandAdjectiveAccusative Masculine Plural
The four thousand of 8:1-9, the feeding that took place within this same chapter and within days of this boat crossing. Gill stresses the nearness: “so recent an action, but just done, as it were.”
πόσωνposōnhow manyG4214
√ πόσος — interrogative pronoun (of amount) how much (large, long or (plural) many)Interrogative / Indefinite PronounGenitive Feminine Plural
σπυρίδωνspyridōnbasketfulsG4711
√ σπυρίς — a hamper or lunch-receptacleNounGenitive Feminine Plural
spyris: a hamper or lunch-receptacle Rare (5 verses). Outside the feeding accounts the only other canonical use is Acts 9:25, the basket in which Paul was let down the wall, which shows how large a σπυρίς could be. That lexical fact is worth noting and carries no thematic link to this passage.
πληρώματαplērōmata. . .G4138
√ πλήρωμα — repletion or completion, iNounAccusative Neuter Plural
plērōma: repletion or completion The word Paul will use for fullness in a theological sense. Here it is concrete and quantitative, yet the choice is suggestive: the leftovers of the second feeding are measured in fullnesses while a boat of men count one loaf and call it want.
κλασμάτωνklasmatōnof broken piecesG2801
√ κλάσμα — a piece (bit)NounGenitive Neuter Plural
ἤρατεēratedid you collectG142
√ αἴρω — to lift upVerbAorist Indicative Active2nd Person Plural
The same aorist ἤρατε as v. 19: they lifted this too, with their own hands.
ἙπτάHeptaSevenG2033
√ ἑπτά — sevenAdjectiveAccusative Feminine Plural
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτῷautōtheyG846
√ 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
λέγουσινlegousinsaidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Plural
Historic present λέγουσιν, as in v. 19: Mark keeps the answers vivid and immediate, which sharpens the contrast with the silence that follows v. 21.
21

Then He asked them, “Do you still not understand?”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai elegen autois Oupō syniete

Word by word5 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔλεγενelegenHe askedG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
Imperfect: the questioning does not stop with a full stop. Mark moves straight from this unanswered question to a blind man being brought to Jesus (8:22-26), a sequence JFB's entry marks by heading the next section “Blind Man at Bethsaida Restored to Sight.”
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
ΟὔπωOupōvvvG3768
√ οὔπω — not yetAdverb
oupō: not yet The second and last “not yet.” Between the two stand the twelve baskets and the seven hampers. Their memory was tested and passed; their understanding is still “not yet,” which tells us that the deficit is not in the data.
συνίετεsynieteDo you still not understandG4920
√ συνίημι — to put together, iVerbPresent Indicative Active2nd Person Plural
syniēmi: to put together The unit closes on the assembling verb with no answer given. Cambridge reports the flattest possible reading of their confusion: “They seem to have thought that He was warning them against buying leaven of the Pharisees and Sadducees.” Pulpit supplies what they should have concluded: not earthly leaven or earthly bread, “but concerning spiritual doctrine.” Matthew 16:12 records that they did come to understand; Mark deliberately does not, and leaves the question standing open toward the reader.

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. One loaf, and a warning no one hears — 8:14-16

Mark builds the scene out of small hard facts. They ἐπελάθοντο (forgot, aorist), and Pulpit corrects the English tense for us, “literally, they forgot.” Cambridge supplies the reason without excusing it: “In the hurry of their unexpected re-embarkation they had altogether omitted to make provision.” One loaf remains, a detail Ellicott marks as “peculiar to St. Mark,” and JFB, following Webster and Wilkinson, sees the irony that the single loaf “was more suggestive of their Master's recent miracles than the entire absence of provisions” would have been. Into that boat Jesus speaks two imperatives of sight, Ὁρᾶτε and βλέπετε, and the verb of charging is imperfect: Ellicott draws the conclusion that “the command was more than once repeated.” The warning concerns ζύμη, which Cambridge says is in Scripture “always a symbol of evil,” and “especially insidious evil,” and whose point of comparison JFB fixes precisely: “The penetrating and diffusive quality of leaven, for good or bad.” Then the misfire. They begin to διαλογίζομαι, to reckon thoroughly, about loaves. JFB catches the shape of the whole chapter in a line: “But a little while ago He was tried with the obduracy of the Pharisees; now He is tried with the obtuseness of His own disciples.” Geneva states the diagnosis: minds fixed on earthly things “are utterly blinded to heavenly things, even though they are plainly set before them.” ⚙ Note what makes the mishearing possible at the level of vocabulary: ζύμη is what makes ἄρτος rise. The word he warns about lives inside the word they are worried about.

ii. The rain of questions, and one hardened heart — 8:17-18

Jesus knows (γνοὺς, no object stated) and returns their own verb to them. Ellicott notes that the two first questions of v. 18 and the hardened-heart question are Mark's alone, and that “The expression of indignant astonishment is characteristically more vivid and emphatic in St. Mark's report.” Maclaren, whose sermon on these two verses is titled The Patient Teacher, and the Slow Scholars, reads the exchange psychologically and generously: “So apt are we to interpret others' sayings by the thoughts uppermost in our own minds.” The hardest word is πεπωρωμένην, perfect passive of a rare verb meaning to petrify. JFB will not soften it and will not explain it: “How strong an expression to use of true-hearted disciples!” Cambridge only cross-refers to the same word after the first boat scene at Mark 6:52; Gill says the same and adds that after a second miracle of loaves “their understandings would have been more enlightened, and their faith increased.” Benson goes furthest in the other direction, insisting that the apostles were not judicially hardened and that these strong words import no more than “the present want of spiritual understanding.” ⚙ The Greek participle does not settle that dispute: the perfect states a condition achieved and names no agent. What the text does settle is the remedy. Three questions, eyes, ears, memory, and the last one carries the weight: μνημονεύετε. Poole: “in remembering we remember not, our remembrance is of no benefit.” Maclaren: “There is no better armour against distrust, nor any surer purge of our spiritual sight, than religious remembrance.” The Pharisees in the previous scene asked for a sign and were refused; the disciples are given no new sign either, only the command to remember the old ones.

iii. Count again: twelve small baskets, seven hampers — 8:19-20

The catechism is arithmetical, and the vessels are not the same. Ellicott: “The words for ‘baskets’ are, as has been said, different in the two verses.” JFB spells it out, “the one smaller, of which there were twelve, the other much larger, of which there were seven,” and Cambridge admires the exactness: our Lord reproduces “not only the precise number but the precise kind of baskets.” Cambridge even prints Wyclif's rendering, which keeps two English words where modern versions keep one, coffyns and leepis. ⚙ The grammar shifts with the vessels: v. 19 has the adjective πλήρεις (full baskets), v. 20 the noun πληρώματα with the hampers in the genitive (basket-loads, fullnesses). The disciples answer both questions correctly and instantly. Gill notes that the second could not possibly have slipped their memories, so recent was it, “though they had, been reasoning among themselves because of their straitness of provisions, as if these things had never been done.” Pulpit gives the verdict that decides how the unit should be read: “They had a distinct recollection of the facts, but they had failed to catch their spiritual import.”

iv. Not yet: a question left open — 8:21

The last line returns to the first verb of the reproof. Οὔπω συνίετε, not yet do you put it together, and Pulpit notes the text critically: “A better reading here is οὔπω instead of πῶς οὐ.” Geneva's gloss, “How does it come to pass that you do not understand these things which are so plain and evident,” is comment on the older reading. JFB draws a rule for readers out of Jesus' attention to basket-types: “Profuse as were our Lord's miracles, we see from this that they were not wrought at random, but that He carefully noted their minutest details, and desired that this should be done by those who witnessed.” Cambridge records the most literal-minded guess at their confusion, that they thought he was “warning them against buying leaven of the Pharisees and Sadducees.” ⚙ And Mark records no answer. Matthew 16:12 tells us the disciples did finally grasp that he spoke of teaching; Mark leaves the question hanging in the boat, and then immediately puts a blind man in front of Jesus who is healed by stages, seeing men like trees before he sees clearly (8:22-26). The arrangement is Mark's, and it is not an accident of sequence.

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

⚙ Under Sola Scriptura, offered to be tested: this is not a story about slow men, it is a story about which hunger you are counting. The disciples' reckoning was accurate. One loaf, thirteen men, six hours of water. Their memory was accurate too: twelve small baskets, seven hampers, the right vessels for the right feeding. What failed was συνίημι, the putting together, and Christ locates that failure in the καρδία, singular, described by a perfect participle of a verb that means to turn to stone. So the deficit is not informational. They were not given a third feeding, and the Pharisees who demanded a sign from heaven in the scene just before were given nothing at all. Both parties wanted more evidence; only one was told to remember. That is the unit's claim about how faith works: it is fed by what has already been broken and lifted up, not by what is next. And the warning they missed fits that exactly. Leaven is the perfect figure for a danger that needs no new event to arrive: a little of it, worked in silently, transforms the whole lump, and the Pharisee's hypocrisy and Herod's worldliness both operate that way, invisibly, in a boat with no bread in it. ⚙ The reading I would press hardest, and mark as mine: Mark does not record their answer because the question is not finished. He hands the same “not yet” to the reader who has just read two feedings and knows the numbers, and then shows a blind man receiving sight in two stages, as if to say that partial sight is the ordinary condition of the disciple and not a disqualification from following. Christ's tone here is grieved, not condemning; οὔπω is a teacher's word. If that is right, then the honest use of this unit is not to marvel at the twelve but to ask what I am counting today that he has already broken and multiplied in front of me, and to notice that I remember the numbers perfectly.

Their memory was intact; only their arithmetic was of the wrong bread. (⚙ synthesis, not Scripture, and offered to be tested against the text.)

⚙

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 same hardened heart after the first loaves verbal / quotation: confirmed

Mark has written this verdict once already. After Jesus walked on the water and the disciples were amazed, Mark 6:52 explains their amazement by their failure over the loaves and by a hardened heart, using the same rare verb πωρόω that stands in 8:17 as a perfect participle. Cambridge's whole note on “yet hardened” is the cross-reference: “as on the former occasion, the walking on the sea (Mark 6:52).” Gill makes the same connection and draws out the expectation that a second miracle of loaves should have cured what the first did not. ⚙ The repetition is structural as well as verbal: both scenes are in a boat, both follow a feeding, both end with the disciples' incomprehension named rather than resolved.

Mark 6:52

basis: Verifier: shared Greek lexemes G4456 πωρόω (in 5 vv, rare) and G740 ἄρτος (in 89 vv). Greek to Greek within one author, so a genuine verbal link; it is a repeated authorial formula, not a quotation of an earlier source. Cambridge and Gill both record the same cross-reference.

Petrified hearts: the canon's word for a hardened seeing verbal / quotation: confirmed

The rare verb πωρόω occurs in only five verses of the New Testament, and where it appears it carries a theology of blocked perception. John 12:40 sets it beside καρδία and νοέω, the very three words that Mark 8:17 joins, in a sentence about eyes that do not see; Romans 11:7 uses it of Israel. ⚙ That is the sharpest lexical company this verse keeps, and it is uncomfortable, because in both of those places the hardening is a judicial act, while here it describes the twelve. Benson faces the difficulty directly and denies the parallel: “it is certain that they were not judicially hardened,” so the words need mean “nothing more than the present want of spiritual understanding.” JFB simply registers the shock of the expression. We record the verbal link and decline to decide it: the Greek perfect passive names a state without naming its author.

John 12:40 · Romans 11:7

basis: Verifier: John 12:40 shares G4456 πωρόω (in 5 vv, rare), G3539 νοέω (in 14 vv) and G2588 καρδία (in 149 vv); Romans 11:7 shares G4456 πωρόω (in 5 vv). All Greek to Greek, so the shared lexemes are a real verbal basis. John 12:40 is itself rendering Isaiah 6:10, so any tie to Isaiah runs through John and is not claimed here as a quotation made by Mark.

Eyes that do not see: the prophets' charge turned inward structural / thematic: confirmed

“Having eyes, do you not see, and having ears, do you not hear?” is not Mark's own coinage. It is the standing prophetic indictment of a covenant people equipped and unresponsive: Jeremiah 5:21 and Ezekiel 12:2 in almost these words, with Isaiah 6:9-10, Deuteronomy 29:4 and Psalm 115:5-8 behind them. Mark has already put that language on Jesus' lips at 4:12, where it described those outside the parables. ⚙ The force here is that the same charge now falls on the insiders. Gill hears both senses of the organs at once, bodily and spiritual, and Benson observes that our Lord affirms of all the apostles “that, having eyes they saw not, having ears they heard not,” using “the very same expressions that occur in the xiiith of Matthew.” No quotation formula appears in the Greek, and BSB's single quotation marks around the two questions are an editorial judgment about the source, not a citation in the text.

Jeremiah 5:21 · Ezekiel 12:2 · Isaiah 6:9 · Deuteronomy 29:4 · Psalm 115:5

basis: Cross-Testament (Greek to Hebrew), so no shared Strong's number is possible and no verbal tier is available. The recorded basis is the shared idiom of given-but-unused eyes and ears, the same motif Mark has already invoked at 4:12, and Benson's noted parallel to the same expressions in Matthew 13. No quotation is claimed: Mark supplies no citation formula here.

Do you not remember: the covenant summons to memory structural / thematic: confirmed

The third question, μνημονεύετε, belongs to a whole scriptural discipline. Deuteronomy 8:2 commands Israel to remember the way God led them and fed them in the wilderness; Deuteronomy 32:7 says remember the days of old; Psalm 78:11 and Psalm 106:7 indict the fathers precisely for forgetting his works and his wonders in the land of Egypt and at the sea. ⚙ Mark's Jesus is therefore not scolding poor students; he is placing the twelve inside Israel's own besetting failure, with wilderness feedings freshly behind them. Poole develops exactly this, that God intends “former mercies to be food for his people in following straits,” citing David before Goliath and Psalm 74:14; Maclaren makes memory the cure for distrust. Both are reading the verse the way the Psalms read the exodus.

Deuteronomy 8:2 · Deuteronomy 32:7 · Psalm 78:11 · Psalm 106:7

basis: Cross-Testament (Greek to Hebrew), so no shared Strong's basis is possible and no verbal tier is claimed. The recorded basis is the shared covenant pattern of remembering God's works after a wilderness feeding, read this way by Poole (who supplies 1 Samuel 17 and Psalm 74:14 as his own parallels) and by Maclaren.

The leaven to be purged from the house typological

Why is a small quantity of ferment the image for a pervasive corruption? Cambridge grounds it in the Passover legislation: the strict command to Israel that they “should carefully put away every particle of leaven out of their houses during the Passover-week, rests on this view of it as evil” (Exodus 12:15-20; Exodus 13:7). Pulpit records Jerome applying the same figure to doctrine, quoting the apostle's “A little leaven leaveneth the whole lump,” and naming heretics as its carriers. ⚙ The figural reading is therefore ancient and not ours: the household purge before the feast becomes the pattern for purging teaching, and the warning in the boat is a Passover command applied to the mind. We note that Mark himself makes no reference to Exodus here.

Exodus 12:15 · Exodus 13:7 · 1 Corinthians 5:6

basis: Figural and ancient rather than verbal: the Exodus link is cross-Testament (Greek to Hebrew), so no shared Strong's number is possible. Recorded on Cambridge's citation of the Passover purge and Pulpit's citation of Jerome on 1 Corinthians 5:6. 1 Corinthians 5:6-8 does share G2219 ζύμη (in 11 vv) with Mark 8:15 on the Greek side, but that pair was not among the Verifier's computed candidates, so it is stated here as sourced from Cambridge rather than Verifier-confirmed.

The synoptic parallel: Matthew's Sadducees for Mark's Herod verbal / quotation: confirmed

Matthew 16:5-12 tells the same crossing, with the same forgotten bread, the same leaven, and the same two basket questions. Benson and Poole both decline to expound Mark at all and send the reader to Matthew 16. The one substantive divergence is the second party: Matthew has the Sadducees where Mark has Herod. The voices divide. Benson and Pulpit identify them; Gill lays out three possibilities (Herod's courtiers were Sadducees, or the Sadducees were partisans of Herod, or the parties are three and distinct, with the Herodians holding Herod to be the Messiah); Barnes concludes that Jesus “cautioned them against them all” and that Mark simply adds what Matthew omitted. ⚙ Matthew also records what Mark withholds, that the disciples came to understand (Matthew 16:12), which Pulpit notes. Mark's silence there is the difference that carries his whole point.

Matthew 16:9 · Matthew 16:10 · Matthew 16:11 · Matthew 16:12

basis: Verifier: Matthew 16:9 and 16:10 share G740 ἄρτος (in 89 vv) and G2983 λαμβάνω (in 243 vv); Matthew 16:11 and 16:12 share G2219 ζύμη (in 11 vv, relatively rare), G5330 Φαρισαῖος (in 93 vv) and G740 ἄρτος. All Greek to Greek and all within the New Testament. This is the synoptic parallel of one episode, so the verbal overlap is literary dependence, not one book quoting another as Scripture.

Twelve small baskets, seven hampers: the fixed vocabulary of the feedings verbal / quotation: confirmed

The rare words of this catechism are the rare words of the feeding narratives. κλάσμα (fragments) occurs in only nine verses and nearly all of them are these accounts; κόφινος (small basket) in six; σπυρίς (hamper) in five. Mark 6:43 and Mark 8:8 are his own two reports, and Matthew 14:20, Matthew 15:37, Luke 9:17 and John 6:12-13 carry the same vessels. ⚙ Jesus is not quoting the Gospels, of course; the shared vocabulary shows that a fixed narrative diction had formed around these events, and that Mark 8:19-20 is Jesus catechizing his disciples in it. Pulpit observes that Mark is as careful as Matthew to keep the two kinds of baskets distinct; the Verifier's frequency counts show why that care is visible lexically.

Mark 6:43 · Mark 8:8 · Matthew 14:20 · Matthew 15:37 · Luke 9:17 · John 6:12

basis: Verifier: G2801 κλάσμα (in 9 vv, rare) shared with Mark 6:43, Mark 8:8, Matthew 14:20, Matthew 15:37, Luke 9:17 and John 6:12; G2894 κόφινος (in 6 vv, rare) with Mark 6:43, Matthew 14:20 and Luke 9:17; G4134 πλήρης (in 16 vv) with Matthew 14:20 and Matthew 15:37; G142 αἴρω (in 97 vv) with Mark 6:43, Mark 8:8, Matthew 15:37 and Luke 9:17. Greek to Greek throughout, rare lexemes, a shared narrative diction rather than a quotation.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The hands that broke: from the loaves to the table ancient/widely-held

The verb Jesus chooses for his own act is ἔκλασα (aorist of klaō, G2806, “to break, specially of bread”), in the first person singular: I broke. In Mark the bread-breaking word runs through the feedings (8:6, with a compound of the same verb at 6:41) to the night of the betrayal (14:22), where he takes bread, blesses, breaks and gives it with the words “this is my body.” ⚙ So the memory test he sets is not “recall a wonder” but “recall my hands breaking bread for a crowd that had nothing,” and it is put to the twelve who will sit at that table. The surplus he makes them count, κλάσμα, fragments, is the sign that his provision exceeds the need: more left over than they began with. The eucharistic resonance of the feeding narratives is ancient and widely held in the church's reading; the public-domain voices assembled for this unit do not press it, and JFB warns only in general terms that the details of the miracles “were not wrought at random.” We mark the connection as ours to argue, on the ground of the shared verb and Mark's own narrative arrangement.

Mark 6:41 · Mark 8:6 · Mark 14:22

One loaf in the boat novel

Mark alone notes that they had one loaf with them (Ellicott: “Another detail peculiar to St. Mark”), and the whole dispute proceeds as if the boat were empty. ⚙ The irony is at least this, and JFB with Webster and Wilkinson state it: the one loaf they did have was the loudest possible reminder of the two feedings, “more suggestive of their Master's recent miracles than the entire absence of provisions.” Beyond that lies a reading which is figural and which we mark as ours: the men counting bread are sitting with the one who says in John 6 that he is the bread of life, and the manna question there is answered by his own person. Taking Mark's “one loaf” as a deliberate figure of Christ is an allegorical step the commentators in this brief do not take, so it is offered as novel and testable, not as the plain sense. What the plain sense does give is sharp enough: the only supply they need is in the boat, and it is a person, not a provision.

John 6:35 · John 6:13

The physician of hard hearts and blind eyes ancient/widely-held

The unit diagnoses without curing: a heart in the state of πωρόω, eyes that do not see, ears that do not hear, a question left unanswered. ⚙ Mark's next paragraph answers it in action. JFB's entry closes this section by heading the next, “Blind Man at Bethsaida Restored to Sight (Mark 8:22-26),” the healing Mark alone records and the only one in the Gospels done in two stages, so that the man first sees men like trees walking and then sees all things clearly. Read together, the sequence says that the hardening named in v. 17 is not the last word, because the one who names it is the one who opens eyes, and he does it by touch and by patience rather than by a sign from heaven. A few paragraphs further on, in this same chapter, Peter confesses him rightly and then rebukes him wrongly (8:29, 8:32), which is sight in two stages again. That Christ is the giver of sight to those he first convicts of blindness is the widely-held apostolic reading of these scenes; the ordering of this particular pair of paragraphs is Mark's, and our weaving of them is ⚙ synthesis.

Mark 8:22 · Mark 8:25 · Mark 10:52

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 variants touch the English directly. At v. 21 Pulpit prefers οὔπω over πῶς οὐ, giving “Do ye not yet understand?” instead of “How is it that ye do not understand?”; BSB follows οὔπω, while the Geneva gloss quoted here is commenting on the other reading, and we have said so in its editorial note. At v. 16 Pulpit reports that “according to the most approved readings” the verse should read simply “We have no bread,” without the English “It is because.” The interlinear supplied to us carries the ὅτι clause, and we have followed the interlinear for the word indices while recording Pulpit's reading. At v. 20 the Greek has no verb of breaking; “when [I broke]” is supplied, as the interlinear brackets show. At v. 21 the brief assigns ἔλεγεν to G2036 (ἔπω); the parse given is imperfect indicative active, and our note follows the parse. Sources. The commentary supplied for this unit is thin at several verses: Henry's Concise note is a single comment on 8:11-21, filed identically at every verse, and Barnes' note on the leaven is likewise repeated verbatim at vv. 15, 16, 17, 19, 20 and 21, so its appearance at a given verse carries no verse-specific weight. Barnes' entry filed at v. 14 actually comments on v. 12 (“Sighed deeply in his spirit”) and we have not used it. Geneva's entries at vv. 14, 17, 18, 19 and 20 are the verse text only, with no gloss, so Geneva appears here only where it actually comments (vv. 15, 16, 21). Benson and Poole both expound Matthew 16:5-12 instead of Mark and refer the reader there; their notes on this unit are therefore harmonizing by design. Both Maclaren entries are capped in the brief (roughly 9,500 and 8,800 further characters unread), so our two Maclaren excerpts come from their opening sections, and we have not claimed anything about the remainder. What is uncertain. First, whether Mark's “leaven of Herod” is Matthew's “leaven of the Sadducees”: Benson and Pulpit identify them, Gill offers three reconstructions, Barnes adds the Herodians as a third party. Mark names only Herod, and we have left the question open. Second, and more seriously, what the perfect passive πεπωρωμένην asserts about the twelve. The Greek names a completed state and no agent; JFB finds the expression shocking, Benson denies any judicial hardening, and the two other canonical uses of πωρόω (John 12:40, Romans 11:7) are judicial. We have recorded the verbal link and declined to resolve the theology. Third, the Verifier offered Acts 9:25 (0.20) on the strength of G4711 σπυρίς alone, the basket in which Paul was let down the wall; the shared lexeme is real and the connection to this passage is not, so we have declined it as a thread and mentioned it only as a lexical note on the size of a σπυρίς. Fourth, no cross-Testament thread in this unit can rest on shared Strong's numbers, since the Gospel text is Greek and Jeremiah, Ezekiel, Isaiah, Deuteronomy, the Psalms and Exodus are Hebrew; those threads are tiered structural or typological, and their bases say so. Fifth, the christ section's second entry (the one loaf as a figure of Christ) is marked novel because no voice in this brief takes that step; the first and third are marked widely-held for the tradition's reading, not because the voices gathered here argue them.

✦ = 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)