The word straightway is typical of our Lord's life. It occurs at least eleven times in this chapter (r.v.), and is the keynote of Mark's Gospel, which is pre-eminently the gospel of service. The ancient symbol for this Gospel was the ox. There is comparatively little said in it, as in Matthew, about the King; or, as in Luke, about the details of Jesus' humanity; or, as in John, about His divine sonship. There are suggestions of all these, but emphasis is laid on the unresting labors of Jesus, who went about doing good. In illustration of this trait in the Master's life, the evangelist narrates the proceedings of two typical days, the one at the beginning, the other at the close of His ministry. The first typical day is recorded in this chapter, Mark 1:21-38. The morning was spent in the synagogue, where at the close of the service the demon was cast out; the afternoon witnessed the healing of Peter's wife's mother; the evening beheld the throng at the door, whom he healed. Early next day He had gone forth for prayer, and forthwith started on a mission throughout all Galilee. The second typical day is recorded in Mark 11:20-33; Mark 12:1-44; Mark 13:1-37. [source]
Chapter Summary: Mark 1
1The office of John the Baptist 9Jesus is baptized; 12tempted; 14he preaches; 16calls Peter, Andrew, James, and John; 23heals one that had a demon; 29Peter's mother in law; 32many diseased persons; 40and cleanses the leper
Greek Commentary for Mark 1:25
Hold thy peace [πιμωτητι] First aorist passive imperative of πιμοω phimoō “Be quiet,” Moffatt translates it. But it is a more vigorous word, “Be muzzled” like an ox. So literally in Deuteronomy 25:4,1 Corinthians 9:9; 1 Timothy 5:18. It is common in Josephus, Lucian, and the lxx. See Matthew 22:12,Matthew 22:34. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial. Vincent suggests “gagged,” but that is more the idea of επιστομαζειν epistomazein in Titus 1:11, to stop the mouth. [source]
Hold thy peace [φιμώθητι] Lit., be muzzled or gagged See on Matthew 22:12. [source]
Reverse Greek Commentary Search for Mark 1:25
Matthew 22:12He was speechless [ἐφιμώθη] Lit., he was muzzled or gagged. It is used of muzzling the ox (1 Timothy 5:18), and is addressed by Christ to the demon (Mark 1:25), and to the raging sea (Mark 4:39). Peter uses it of putting the ignorant and foolish to silence (1 Peter 2:15). [source]
Mark 16:9Out of whom [ἀφ ' ἧς] An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mark 1:25,Mark 1:26; Mark 5:8; Mark 7:26,Mark 7:29; Mark 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς . [source]
Mark 16:9First [πρωτον] Definite statement that Jesus appeared Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25,Mark 1:26; Mark 5:8; Mark 7:26,Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40,Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9appeared [επανη] Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25,Mark 1:26; Mark 5:8; Mark 7:26,Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40,Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9From whom [παρ ης] Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25,Mark 1:26; Mark 5:8; Mark 7:26,Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40,Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Luke 4:34Ah! [Εα] An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω eaō to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see note on Mark 1:24 and note on Matthew 8:29. The muzzle (πιμος phimos) occurs literally in 1 Corinthians 9:9,1 Timothy 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matthew 22:12. [source]
2 Timothy 4:2Rebuke [ἐπιτίμησον] In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
Greek Commentary for Mark 1:25
First aorist passive imperative of πιμοω phimoō “Be quiet,” Moffatt translates it. But it is a more vigorous word, “Be muzzled” like an ox. So literally in Deuteronomy 25:4, 1 Corinthians 9:9; 1 Timothy 5:18. It is common in Josephus, Lucian, and the lxx. See Matthew 22:12, Matthew 22:34. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial. Vincent suggests “gagged,” but that is more the idea of επιστομαζειν epistomazein in Titus 1:11, to stop the mouth. [source]
Lit., be muzzled or gagged See on Matthew 22:12. [source]
Reverse Greek Commentary Search for Mark 1:25
Lit., he was muzzled or gagged. It is used of muzzling the ox (1 Timothy 5:18), and is addressed by Christ to the demon (Mark 1:25), and to the raging sea (Mark 4:39). Peter uses it of putting the ignorant and foolish to silence (1 Peter 2:15). [source]
An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς . [source]
Definite statement that Jesus appeared Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω eaō to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see note on Mark 1:24 and note on Matthew 8:29. The muzzle (πιμος phimos) occurs literally in 1 Corinthians 9:9, 1 Timothy 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matthew 22:12. [source]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]