1ἈρχὴG746{n-nsf} τοῦG3588{t-gsn} εὐαγγελίουG2098{n-gsn} ἸησοῦG2424{n-gsm} Χριστοῦ,G5547{n-gsm} 2καθὼςG2531{adv} γέγραπταιG1125{v-rpi-3s} ἐνG1722{prep} τῷG3588{t-dsm} ἨσαΐᾳG2268{n-dsm} τῷG3588{t-dsm} προφήτῃ·G4396{n-dsm} ἰδοὺG3708{v-2aam-2s} ἐγὼG1473{p-1ns} ἀποστέλλωG649{v-pai-1s} τὸνG3588{t-asm} ἄγγελόνG32{n-asm} μουG1473{p-1gs} πρὸG4253{prep} προσώπουG4383{n-gsn} σου,G4771{p-2gs} ὃςG3739{r-nsm} κατασκευάσειG2680{v-fai-3s} τὴνG3588{t-asf} ὁδόνG3598{n-asf} σου·G4771{p-2gs} 3φωνὴG5456{n-nsf} βοῶντοςG994{v-pap-gsm} ἐνG1722{prep} τῇG3588{t-dsf} ἐρήμῳ·G2048{a-dsf} ἑτοιμάσατεG2090{v-aam-2p} τὴνG3588{t-asf} ὁδὸνG3598{n-asf} κυρίου,G2962{n-gsm} εὐθείαςG2117{a-apf} ποιεῖτεG4160{v-pam-2p} τὰςG3588{t-apf} τρίβουςG5147{n-apf} αὐτοῦ.G846{p-gsm} 4ἐγένετοG1096{v-2adi-3s} ἸωάννηςG2491{n-nsm} ὁG3588{t-nsm} βαπτίζωνG907{v-pap-nsm} ἐνG1722{prep} τῇG3588{t-dsf} ἐρήμῳG2048{a-dsf} καὶG2532{conj} κηρύσσωνG2784{v-pap-nsm} βάπτισμαG908{n-asn} μετανοίαςG3341{n-gsf} εἰςG1519{prep} ἄφεσινG859{n-asf} ἁμαρτιῶν.G266{n-gpf} 5καὶG2532{conj} ἐξεπορεύετοG1607{v-ini-3s} πρὸςG4314{prep} αὐτὸνG846{p-asm} πᾶσαG3956{a-nsf} ἡG3588{t-nsf} ἸουδαίαG2449{n-nsf} χώραG5561{n-nsf} καὶG2532{conj} οἱG3588{t-npm} ἹεροσολυμεῖταιG2415{n-npm} πάντες,G3956{a-npm} καὶG2532{conj} ἐβαπτίζοντοG907{v-ipi-3p} ὑπ'G5259{prep} αὐτοῦG846{p-gsm} ἐνG1722{prep} τῷG3588{t-dsm} ἸορδάνῃG2446{n-dsm} ποταμῷG4215{n-dsm} ἐξομολογούμενοιG1843{v-pmp-npm} τὰςG3588{t-apf} ἁμαρτίαςG266{n-apf} αὐτῶν.G846{p-gpm} 6καὶG2532{conj} ἦνG1510{v-iai-3s} ὁG3588{t-nsm} ἸωάννηςG2491{n-nsm} ἐνδεδυμένοςG1746{v-rmp-nsm} τρίχαςG2359{n-apf} καμήλουG2574{n-gsm} καὶG2532{conj} ζώνηνG2223{n-asf} δερματίνηνG1193{a-asf} περὶG4012{prep} τὴνG3588{t-asf} ὀσφὺνG3751{n-asf} αὐτοῦ,G846{p-gsm} καὶG2532{conj} ἐσθίωνG2068{v-pap-nsm} ἀκρίδαςG200{n-apf} καὶG2532{conj} μέλιG3192{n-asn} ἄγριον.G66{a-asn} 7καὶG2532{conj} ἐκήρυσσενG2784{v-iai-3s} λέγων·G3004{v-pap-nsm} ἔρχεταιG2064{v-pni-3s} ὁG3588{t-nsm} ἰσχυρότερόςG2478{a-nsm-c} μουG1473{p-1gs} ὀπίσωG3694{adv} μου,G1473{p-1gs} οὗG3739{r-gsm} οὐκG3756{prt-n} εἰμὶG1510{v-pai-1s} ἱκανὸςG2425{a-nsm} κύψαςG2955{v-aap-nsm} λῦσαιG3089{v-aan} τὸνG3588{t-asm} ἱμάνταG2438{n-asm} τῶνG3588{t-gpn} ὑποδημάτωνG5266{n-gpn} αὐτοῦ·G846{p-gsm} 8ἐγὼG1473{p-1ns} ἐβάπτισαG907{v-aai-1s} ὑμᾶςG5210{p-2ap} ὕδατι,G5204{n-dsn} αὐτὸςG846{p-nsm} δὲG1161{conj} βαπτίσειG907{v-fai-3s} ὑμᾶςG5210{p-2ap} ἐνG1722{prep} πνεύματιG4151{n-dsn} ἁγίῳ.G40{a-dsn} 9ΚαὶG2532{conj} ἐγένετοG1096{v-2adi-3s} ἐνG1722{prep} ἐκείναιςG1565{d-dpf} ταῖςG3588{t-dpf} ἡμέραιςG2250{n-dpf} ἦλθενG2064{v-2aai-3s} ἸησοῦςG2424{n-nsm} ἀπὸG575{prep} ΝαζαρὲτG3478{n-pri} τῆςG3588{t-gsf} ΓαλιλαίαςG1056{n-gsf} καὶG2532{conj} ἐβαπτίσθηG907{v-api-3s} εἰςG1519{prep} τὸνG3588{t-asm} ἸορδάνηνG2446{n-asm} ὑπὸG5259{prep} Ἰωάννου.G2491{n-gsm} 10καὶG2532{conj} εὐθὺςG2112{adv} ἀναβαίνωνG305{v-pap-nsm} ἐκG1537{prep} τοῦG3588{t-gsn} ὕδατοςG5204{n-gsn} εἶδενG3708{v-2aai-3s} σχιζομένουςG4977{v-ppp-apm} τοὺςG3588{t-apm} οὐρανοὺςG3772{n-apm} καὶG2532{conj} τὸG3588{t-asn} πνεῦμαG4151{n-asn} ὡςG5613{adv} περιστερὰνG4058{n-asf} καταβαῖνονG2597{v-pap-asn} εἰςG1519{prep} αὐτόν.G846{p-asm} 11καὶG2532{conj} φωνὴG5456{n-nsf} ἐκG1537{prep} τῶνG3588{t-gpm} οὐρανῶν·G3772{n-gpm} σὺG4771{p-2ns} εἶG1510{v-pai-2s} ὁG3588{t-nsm} υἱόςG5207{n-nsm} μουG1473{p-1gs} ὁG3588{t-nsm} ἀγαπητός,G27{a-nsm} ἐνG1722{prep} σοὶG4771{p-2ds} εὐδόκησα.G2106{v-aai-1s} 12ΚαὶG2532{conj} εὐθὺςG2112{adv} τὸG3588{t-nsn} πνεῦμαG4151{n-nsn} αὐτὸνG846{p-asm} ἐκβάλλειG1544{v-pai-3s} εἰςG1519{prep} τὴνG3588{t-asf} ἔρημον.G2048{a-asf} 13καὶG2532{conj} ἦνG1510{v-iai-3s} ἐνG1722{prep} τῇG3588{t-dsf} ἐρήμῳG2048{a-dsf} τεσσεράκονταG5062{a-nui} ἡμέραςG2250{n-apf} πειραζόμενοςG3985{v-ppp-nsm} ὑπὸG5259{prep} τοῦG3588{t-gsm} σατανᾶ,G4567{n-gsm} καὶG2532{conj} ἦνG1510{v-iai-3s} μετὰG3326{prep} τῶνG3588{t-gpn} θηρίων,G2342{n-gpn} καὶG2532{conj} οἱG3588{t-npm} ἄγγελοιG32{n-npm} διηκόνουνG1247{v-iai-3p} αὐτῷ.G846{p-dsm} 14ΜετὰG3326{prep} δὲG1161{conj} τὸG3588{t-asn} παραδοθῆναιG3860{v-apn} τὸνG3588{t-asm} ἸωάννηνG2491{n-asm} ἦλθενG2064{v-2aai-3s} ὁG3588{t-nsm} ἸησοῦςG2424{n-nsm} εἰςG1519{prep} τὴνG3588{t-asf} Γαλιλαίαν,G1056{n-asf} κηρύσσωνG2784{v-pap-nsm} τὸG3588{t-asn} εὐαγγέλιονG2098{n-asn} τοῦG3588{t-gsm} θεοῦ,G2316{n-gsm} 15ὅτιG3754{conj} πεπλήρωταιG4137{v-rpi-3s} ὁG3588{t-nsm} καιρὸςG2540{n-nsm} καὶG2532{conj} ἤγγικενG1448{v-rai-3s} ἡG3588{t-nsf} βασιλείαG932{n-nsf} τοῦG3588{t-gsm} θεοῦ·G2316{n-gsm} μετανοεῖτεG3340{v-pam-2p} καὶG2532{conj} πιστεύετεG4100{v-pam-2p} ἐνG1722{prep} τῷG3588{t-dsn} εὐαγγελίῳ.G2098{n-dsn} 16ΚαὶG2532{conj} παράγωνG3855{v-pap-nsm} παρὰG3844{prep} τὴνG3588{t-asf} θάλασσανG2281{n-asf} τῆςG3588{t-gsf} ΓαλιλαίαςG1056{n-gsf} εἶδενG3708{v-2aai-3s} ΣίμωναG4613{n-asm} καὶG2532{conj} ἈνδρέανG406{n-asm} τὸνG3588{t-asm} ἀδελφὸνG80{n-asm} ΣίμωνοςG4613{n-gsm} ἀμφιβάλλονταςG906{v-pap-apm} ἐνG1722{prep} τῇG3588{t-dsf} θαλάσσῃ·G2281{n-dsf} ἦσανG1510{v-iai-3p} γὰρG1063{conj} ἁλεεῖς.G231{n-npm} 17καὶG2532{conj} εἶπενG3004{v-2aai-3s} αὐτοῖςG846{p-dpm} ὁG3588{t-nsm} Ἰησοῦς·G2424{n-nsm} δεῦτεG1205{v-pam-2p} ὀπίσωG3694{adv} μου,G1473{p-1gs} καὶG2532{conj} ποιήσωG4160{v-fai-1s} ὑμᾶςG5210{p-2ap} γενέσθαιG1096{v-2adn} ἁλεεῖςG231{n-apm} ἀνθρώπων.G444{n-gpm} 18καὶG2532{conj} εὐθὺςG2112{adv} ἀφέντεςG863{v-2aap-npm} τὰG3588{t-apn} δίκτυαG1350{n-apn} ἠκολούθησανG190{v-aai-3p} αὐτῷ.G846{p-dsm} 19καὶG2532{conj} προβὰςG4260{v-2aap-nsm} ὀλίγονG3641{adv} εἶδενG3708{v-2aai-3s} ἸάκωβονG2385{n-asm} τὸνG3588{t-asm} τοῦG3588{t-gsm} ΖεβεδαίουG2199{n-gsm} καὶG2532{conj} ἸωάννηνG2491{n-asm} τὸνG3588{t-asm} ἀδελφὸνG80{n-asm} αὐτοῦ,G846{p-gsm} καὶG2532{conj} αὐτοὺςG846{p-apm} ἐνG1722{prep} τῷG3588{t-dsn} πλοίῳG4143{n-dsn} καταρτίζονταςG2675{v-pap-apm} τὰG3588{t-apn} δίκτυα,G1350{n-apn} 20καὶG2532{conj} εὐθὺςG2112{adv} ἐκάλεσενG2564{v-aai-3s} αὐτούς·G846{p-apm} καὶG2532{conj} ἀφέντεςG863{v-2aap-npm} τὸνG3588{t-asm} πατέραG3962{n-asm} αὐτῶνG846{p-gpm} ΖεβεδαῖονG2199{n-asm} ἐνG1722{prep} τῷG3588{t-dsn} πλοίῳG4143{n-dsn} μετὰG3326{prep} τῶνG3588{t-gpm} μισθωτῶνG3411{n-gpm} ἀπῆλθονG565{v-2aai-3p} ὀπίσωG3694{adv} αὐτοῦ.G846{p-gsm} 21ΚαὶG2532{conj} εἰσπορεύονταιG1531{v-pni-3p} εἰςG1519{prep} Καφαρναούμ·G2584{n-pri} καὶG2532{conj} εὐθὺςG2112{adv} τοῖςG3588{t-dpn} σάββασινG4521{n-dpn} ἐδίδασκενG1321{v-iai-3s} εἰςG1519{prep} τὴνG3588{t-asf} συναγωγήν.G4864{n-asf} 22καὶG2532{conj} ἐξεπλήσσοντοG1605{v-ipi-3p} ἐπὶG1909{prep} τῇG3588{t-dsf} διδαχῇG1322{n-dsf} αὐτοῦ·G846{p-gsm} ἦνG1510{v-iai-3s} γὰρG1063{conj} διδάσκωνG1321{v-pap-nsm} αὐτοὺςG846{p-apm} ὡςG5613{adv} ἐξουσίανG1849{n-asf} ἔχων,G2192{v-pap-nsm} καὶG2532{conj} οὐχG3756{prt-n} ὡςG5613{adv} οἱG3588{t-npm} γραμματεῖς.G1122{n-npm} 23ΚαὶG2532{conj} εὐθὺςG2112{adv} ἦνG1510{v-iai-3s} ἐνG1722{prep} τῇG3588{t-dsf} συναγωγῇG4864{n-dsf} αὐτῶνG846{p-gpm} ἄνθρωποςG444{n-nsm} ἐνG1722{prep} πνεύματιG4151{n-dsn} ἀκαθάρτῳ,G169{a-dsn} καὶG2532{conj} ἀνέκραξενG349{v-aai-3s} 24λέγων·G3004{v-pap-nsm} τίG5101{i-nsn} ἡμῖνG2248{p-1dp} καὶG2532{conj} σοί,G4771{p-2ds} ἸησοῦG2424{n-vsm} Ναζαρηνέ;G3479{n-vsm} ἦλθεςG2064{v-2aai-2s} ἀπολέσαιG622{v-aan} ἡμᾶς·G2248{p-1ap} οἴδαμένG1492{v-rai-1p} σεG4771{p-2as} τίςG5101{i-nsm} εἶ,G1510{v-pai-2s} ὁG3588{t-nsm} ἅγιοςG40{a-nsm} τοῦG3588{t-gsm} θεοῦ.G2316{n-gsm} 25καὶG2532{conj} ἐπετίμησενG2008{v-aai-3s} αὐτῷG846{p-dsm} ὁG3588{t-nsm} Ἰησοῦς·G2424{n-nsm} φιμώθητιG5392{v-apm-2s} καὶG2532{conj} ἔξελθεG1831{v-2aam-2s} ἐξG1537{prep} αὐτοῦ.G846{p-gsm} 26καὶG2532{conj} σπαράξανG4682{v-aap-nsn} αὐτὸνG846{p-asm} τὸG3588{t-nsn} πνεῦμαG4151{n-nsn} τὸG3588{t-nsn} ἀκάθαρτονG169{a-nsn} καὶG2532{conj} φωνῆσανG5455{v-aap-nsn} φωνῇG5456{n-dsf} μεγάλῃG3173{a-dsf} ἐξῆλθενG1831{v-2aai-3s} ἐξG1537{prep} αὐτοῦ.G846{p-gsm} 27καὶG2532{conj} ἐθαμβήθησανG2284{v-api-3p} ἅπαντες,G537{a-npm} ὥστεG5620{conj} συζητεῖνG4802{v-pan} αὐτοὺςG846{p-apm} λέγοντας·G3004{v-pap-apm} τίG5101{i-nsn} ἐστινG1510{v-pai-3s} τοῦτο;G3778{d-nsn} διδαχὴG1322{n-nsf} καινὴG2537{a-nsf} κατ'G2596{prep} ἐξουσίαν·G1849{n-asf} καὶG2532{conj} τοῖςG3588{t-dpn} πνεύμασιG4151{n-dpn} τοῖςG3588{t-dpn} ἀκαθάρτοιςG169{a-dpn} ἐπιτάσσει,G2004{v-pai-3s} καὶG2532{conj} ὑπακούουσινG5219{v-pai-3p} αὐτῷ.G846{p-dsm} 28καὶG2532{conj} ἐξῆλθενG1831{v-2aai-3s} ἡG3588{t-nsf} ἀκοὴG189{n-nsf} αὐτοῦG846{p-gsm} εὐθὺςG2112{adv} πανταχοῦG3837{adv} εἰςG1519{prep} ὅληνG3650{a-asf} τὴνG3588{t-asf} περίχωρονG4066{a-asf} τῆςG3588{t-gsf} Γαλιλαίας.G1056{n-gsf} 29ΚαὶG2532{conj} εὐθὺςG2112{adv} ἐκG1537{prep} τῆςG3588{t-gsf} συναγωγῆςG4864{n-gsf} ἐξελθόντεςG1831{v-2aap-npm} ἦλθονG2064{v-2aai-3p} εἰςG1519{prep} τὴνG3588{t-asf} οἰκίανG3614{n-asf} ΣίμωνοςG4613{n-gsm} καὶG2532{conj} ἈνδρέουG406{n-gsm} μετὰG3326{prep} ἸακώβουG2385{n-gsm} καὶG2532{conj} Ἰωάννου.G2491{n-gsm} 30ἡG3588{t-nsf} δὲG1161{conj} πενθερὰG3994{n-nsf} ΣίμωνοςG4613{n-gsm} κατέκειτοG2621{v-ini-3s} πυρέσσουσα,G4445{v-pap-nsf} καὶG2532{conj} εὐθὺςG2112{adv} λέγουσινG3004{v-pai-3p} αὐτῷG846{p-dsm} περὶG4012{prep} αὐτῆς.G846{p-gsf} 31καὶG2532{conj} προσελθὼνG4334{v-2aap-nsm} ἤγειρενG1453{v-aai-3s} αὐτὴνG846{p-asf} κρατήσαςG2902{v-aap-nsm} τῆςG3588{t-gsf} χειρός·G5495{n-gsf} καὶG2532{conj} ἀφῆκενG863{v-aai-3s} αὐτὴνG846{p-asf} ὁG3588{t-nsm} πυρετός,G4446{n-nsm} καὶG2532{conj} διηκόνειG1247{v-iai-3s} αὐτοῖς.G846{p-dpm} 32ὈψίαςG3798{a-gsf} δὲG1161{conj} γενομένης,G1096{v-2adp-gsf} ὅτεG3753{adv} ἔδυG5143{v-aai-3s} ὁG3588{t-nsm} ἥλιος,G2246{n-nsm} ἔφερονG5342{v-iai-3p} πρὸςG4314{prep} αὐτὸνG846{p-asm} πάνταςG3956{a-apm} τοὺςG3588{t-apm} κακῶςG2560{adv} ἔχονταςG2192{v-pap-apm} καὶG2532{conj} τοὺςG3588{t-apm} δαιμονιζομένους·G1139{v-pnp-apm} 33καὶG2532{conj} ἦνG1510{v-iai-3s} ὅληG3650{a-nsf} ἡG3588{t-nsf} πόλιςG4172{n-nsf} ἐπισυνηγμένηG1996{v-rpp-nsf} πρὸςG4314{prep} τὴνG3588{t-asf} θύραν.G2374{n-asf} 34καὶG2532{conj} ἐθεράπευσενG2323{v-aai-3s} πολλοὺςG4183{a-apm} κακῶςG2560{adv} ἔχονταςG2192{v-pap-apm} ποικίλαιςG4164{a-dpf} νόσοις,G3554{n-dpf} καὶG2532{conj} δαιμόνιαG1140{n-apn} πολλὰG4183{a-apn} ἐξέβαλεν,G1544{v-2aai-3s} καὶG2532{conj} οὐκG3756{prt-n} ἤφιενG863{v-iai-3s} λαλεῖνG2980{v-pan} τὰG3588{t-apn} δαιμόνια,G1140{n-apn} ὅτιG3754{conj} ᾔδεισανG1492{v-lai-3p} αὐτόν.G846{p-asm} 35ΚαὶG2532{conj} πρωῒG4404{adv} ἔννυχαG1773{adv} λίανG3029{adv} ἀναστὰςG450{v-2aap-nsm} ἐξῆλθενG1831{v-2aai-3s} καὶG2532{conj} ἀπῆλθενG565{v-2aai-3s} εἰςG1519{prep} ἔρημονG2048{a-asm} τόπονG5117{n-asm} κἀκεῖG2546{ADV-K} προσηύχετο.G4336{v-ini-3s} 36καὶG2532{conj} κατεδίωξενG2614{v-aai-3s} αὐτὸνG846{p-asm} ΣίμωνG4613{n-nsm} καὶG2532{conj} οἱG3588{t-npm} μετ'G3326{prep} αὐτοῦ,G846{p-gsm} 37καὶG2532{conj} εὗρονG2147{v-2aai-3p} αὐτὸν,G846{p-asm} καὶG2532{conj} λέγουσινG3004{v-pai-3p} αὐτῷG846{p-dsm} ὅτιG3754{conj} πάντεςG3956{a-npm} ζητοῦσίνG2212{v-pai-3p} σε.G4771{p-2as} 38καὶG2532{conj} λέγειG3004{v-pai-3s} αὐτοῖς·G846{p-dpm} ἄγωμενG71{v-pas-1p} ἀλλαχοῦG237{adv} εἰςG1519{prep} τὰςG3588{t-apf} ἐχομέναςG2192{v-ppp-apf} κωμοπόλεις,G2969{n-apf} ἵναG2443{conj} κἀκεῖG2546{ADV-K} κηρύξω·G2784{v-aas-1s} εἰςG1519{prep} τοῦτοG3778{d-asn} γὰρG1063{conj} ἐξῆλθον.G1831{v-2aai-1s} 39καὶG2532{conj} ἦλθενG2064{v-2aai-3s} κηρύσσωνG2784{v-pap-nsm} εἰςG1519{prep} τὰςG3588{t-apf} συναγωγὰςG4864{n-apf} αὐτῶνG846{p-gpm} εἰςG1519{prep} ὅληνG3650{a-asf} τὴνG3588{t-asf} ΓαλιλαίανG1056{n-asf} καὶG2532{conj} τὰG3588{t-apn} δαιμόνιαG1140{n-apn} ἐκβάλλων.G1544{v-pap-nsm} 40ΚαὶG2532{conj} ἔρχεταιG2064{v-pni-3s} πρὸςG4314{prep} αὐτὸνG846{p-asm} λεπρὸςG3015{a-nsm} παρακαλῶνG3870{v-pap-nsm} αὐτὸνG846{p-asm} καὶG2532{conj} γονυπετῶνG1120{v-pap-nsm} λέγωνG3004{v-pap-nsm} αὐτῷG846{p-dsm} ὅτιG3754{conj} ἐὰνG1437{cond} θέλῃςG2309{v-pas-2s} δύνασαίG1410{v-pni-2s} μεG1473{p-1as} καθαρίσαι.G2511{v-aan} 41καὶG2532{conj} σπλαγχνισθεὶςG4697{v-aop-nsm} ἐκτείναςG1614{v-aap-nsf} τὴνG3588{t-asf} χεῖραG5495{n-asf} αὐτοῦG846{p-gsm} ἥψατοG680{v-adi-3s} καὶG2532{conj} λέγει·G3004{v-pai-3s} θέλω,G2309{v-pai-1s} καθαρίσθητι.G2511{v-apm-2s} 42καὶG2532{conj} εὐθὺςG2112{adv} ἀπῆλθενG565{v-2aai-3s} ἀπ'G575{prep} αὐτοῦG846{p-gsm} ἡG3588{t-nsf} λέπρα,G3014{n-nsf} καὶG2532{conj} ἐκαθερίσθη.G2511{v-api-3s} 43καὶG2532{conj} ἐμβριμησάμενοςG1690{v-adp-nsm} αὐτῷG846{p-dsm} εὐθὺςG2112{adv} ἐξέβαλενG1544{v-2aai-3s} αὐτόν,G846{p-asm} 44καὶG2532{conj} λέγειG3004{v-pai-3s} αὐτῷ·G846{p-dsm} ὅραG3708{v-pam-2s} μηδενὶG3367{A-DSM-N} μηδὲνG3367{A-ASN-N} εἴπῃς,G3004{v-2aas-2s} ἀλλὰG235{conj} ὕπαγεG5217{v-pam-2s} σεαυτὸνG4572{f-2asm} δεῖξονG1166{v-aam-2s} τῷG3588{t-dsm} ἱερεῖG2409{n-dsm} καὶG2532{conj} προσένεγκεG4374{v-2aam-2s} περὶG4012{prep} τοῦG3588{t-gsm} καθαρισμοῦG2512{n-gsm} σουG4771{p-2gs} ἃG3739{r-apn} προσέταξενG4367{v-aai-3s} Μωϋσῆς,G3475{n-nsm} εἰςG1519{prep} μαρτύριονG3142{n-asn} αὐτοῖς.G846{p-dpm} 45ὁG3588{t-nsm} δὲG1161{conj} ἐξελθὼνG1831{v-2aap-nsm} ἤρξατοG756{v-adi-3s} κηρύσσεινG2784{v-pan} πολλὰG4183{a-apn} καὶG2532{conj} διαφημίζεινG1310{v-pan} τὸνG3588{t-asm} λόγον,G3056{n-asm} ὥστεG5620{conj} μηκέτιG3371{ADV-N} αὐτὸνG846{p-asm} δύνασθαιG1410{v-pnn} εἰςG1519{prep} πόλινG4172{n-asf} φανερῶςG5320{adv} εἰσελθεῖν,G1525{v-2aan} ἀλλ'G235{conj} ἔξωG1854{adv} ἐπ'G1909{prep} ἐρήμοιςG2048{a-dpm} τόποιςG5117{n-dpm} ἦν,G1510{v-iai-3s} καὶG2532{conj} ἤρχοντοG2064{v-ini-3p} πρὸςG4314{prep} αὐτὸνG846{p-asm} πάντοθεν.G3840{adv}
Jamieson Fausset Brown Bible Commentary 1 THE PREACHING AND BAPTISM OF JOHN. ( =
Matt 3:1-
Matt 3:12; Luke 3:1-18). (
Mark 1:1-
Mark 1:8)
The beginning of the gospel of Jesus Christ, the Son of God--By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as if impatient to come to the Public Life of the Lord of glory--have often been noticed as characteristic of this Gospel--a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.
2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (
Mal 3:1;
Isa 40:3).
3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight--The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (
Matt 11:10;
Luke 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. If it be the true one, it is to be explained thus--that of the two quotations, the one from Malachi is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by IRENĆUS, before the end of the second century, and the evidence in its favor is greater in amount, if not in weight. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah). For the exposition, see on
Matt 3:1-
Matt 3:6,
Matt 3:11.
21 HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( =
Luke 4:31-
Luke 4:44;
Matt 8:14-
Matt 8:17;
Matt 4:23-
Matt 4:25). (Mark 1:21-39)
And they went into Capernaum--(See on
Matt 4:13).
and straightway on the sabbath day he entered into the synagogue, and taught--This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.
22 And they were astonished at his doctrine--or "teaching"--referring quite as much to the manner as the matter of it.
for he taught them as one that had authority, and not as the scribes--See on
Matt 7:28-
Matt 7:29.
23 And there was in their synagogue a man with an unclean spirit--literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked.
and he cried out--as follows:
24 Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror.
what have we to do with thee--an expression of frequent occurrence in the Old Testament (
1Kgs 17:18;
2Kgs 3:13;
2Chr 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on
John 2:4.
thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (
Luke 18:37;
Mark 16:6;
Acts 2:22).
art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (
Matt 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.
I know thee who thou art, the Holy One of God--This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (
Matt 12:24-
Matt 12:30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (
Ps 16:10), in which He is styled "Thine Holy One."
25 And Jesus rebuked him, saying, Hold thy peace, and come out of him--A glorious word of command. BENGEL remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (
Mark 1:26) He would right willingly permit.
26 And when the unclean spirit had torn him--Luke (
Luke 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling!
and cried with a loud voice--the voice of enforced submission and despair.
he came out of him--Luke (
Luke 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (
Luke 11:21-
Luke 11:22).
27 What thing is this? what new doctrine--teaching
is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.
28 And immediately his fame spread abroad throughout all the region round about Galilee--rather, "the whole region of Galilee"; though some, as MEYER and ELLICOTT, explain it of the country surrounding Galilee.
29 And forthwith, when they were come out of the synagogue--so also in
Luke 4:38.
they entered into the house of Simon and Andrew, with James and John--The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also--as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on
Mark 5:37) --Andrew being present on this occasion, as the occurrence took place in his own house.
30 But Simon's wife's mother lay sick of a fever--Luke, as was natural in "the beloved physician" (
Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us.
and anon--immediately.
they tell him of her--naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.
31 And he came and took her by the hand--rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."
and lifted her up--This act of condescension, most felt doubtless by Peter, is recorded only by Mark.
and immediately the fever left her, and she ministered unto them--preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.
32 And at even, when the sun did set--so
Matt 8:16. Luke (
Luke 4:40) says it was setting.
they brought unto him all that were diseased, and them that were possessed with devils--the demonized. From
Luke 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.
33 And all the city was gathered together at the door--of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.
34 And he healed many that were sick of divers diseases, and cast out many devils--In
Matt 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command.
and suffered not the devils to speak, because they knew him--Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on
Mark 1:24. After this account of His miracles of healing, we have in
Matt 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (
Isa 53:4), Himself took our infirmities, and bare our sicknesses."
35 And in the morning--that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.
rising up a great while before day--"while it was yet night," or long before daybreak.
he went out--all unperceived from Peter's house, where He slept.
and departed into a solitary place, and there prayed--or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (
Luke 5:16;
Luke 6:12;
Luke 9:18,
Luke 9:28-
Luke 9:29;
Mark 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.
36 And Simon and they that were with him followed after him--rather, "pressed after Him." Luke (
Luke 4:42) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.
37 And when they had found him--evidently after some search.
they said unto him, All men seek for thee--By this time, "the multitudes" who, according to Luke (
Luke 4:42), "sought after Him"--and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (
Luke 4:42); all now urging His return to their impatient townsmen.
38 And he said unto them, Let us go--or, according to another reading, "Let us go elsewhere."
into the next towns--rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.
that I may preach there also; for therefore came I forth--not from Capernaum, as DE WETTE miserably interprets, nor from His privacy in the desert place, as MEYER, no better; but from the Father. Compare
John 16:28, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (
Luke 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God to other cities also; for therefore"--or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.