Great Crowds Follow; Unclean Spirits Acknowledge Jesus
Mark 3:7-12
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Mark.3.7 - Details
Original Text
Morphology
- Και: CONJ
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- μετα: PREP
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
- αυτου: PRON,gen,sg,m
- ανεχωρησεν: VERB,aor,act,ind,3,sg
- προς: PREP
- την: ART,acc,sg,f
- θαλασσαν·και: NOUN,acc,sg,f
- πολυ: ADV
- πληθος: NOUN,nom,sg,n
- απο: PREP
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- ηκολουθησεν: VERB,aor,act,ind,3,sg
- και: CONJ
- απο: PREP
- της: ART,gen,sg,f
- Ιουδαιας: NOUN,gen,sg,f
Parallels
- Matthew 4:23-25 (verbal): Similar catalogue of regions and the phrase 'great multitudes' following Jesus (Galilee, Judea, Jerusalem, beyond Jordan); parallel description of Jesus' widespread following.
- Matthew 12:15-16 (structural): Parallel episode: Jesus withdraws after word spreads, 'many followed him,' and he heals them—mirrors Mark's withdrawal to the sea and the crowd that follows.
- Luke 6:17-19 (verbal): Luke gives a closely parallel scene: a great multitude from Judea, Jerusalem and the seacoast (Tyre and Sidon) come to hear and be healed, reflecting Mark's regional list and healing activity.
- John 6:2 (thematic): John records a 'great multitude' following Jesus because of his signs, coming to the seaside (context of the feeding miracle)—thematically linked to Mark's crowd gathered by the sea.
Alternative generated candidates
- And Jesus withdrew with his disciples to the sea; and a large multitude from Galilee followed him.
- Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed him.
Mark.3.8 - Details
Original Text
Morphology
- και: CONJ
- απο: PREP
- Ιεροσολυμων: NOUN,gen,pl,n
- και: CONJ
- απο: PREP
- της: ART,gen,sg,f
- Ιδουμαιας: NOUN,gen,sg,f
- και: CONJ
- περαν: PREP
- του: ART,gen,sg,n
- Ιορδανου: NOUN,gen,sg,m
- και: CONJ
- περι: PREP
- Τυρον: NOUN,acc,sg,f
- και: CONJ
- Σιδωνα: NOUN,acc,sg,f
- πληθος: NOUN,nom,sg,n
- πολυ: ADV
- ακουοντες: VERB,pres,act,part,nom,pl,m
- οσα: PRON,acc,pl,n
- εποιει: VERB,impf,act,ind,3,sg
- ηλθον: VERB,aor,act,ind,3,pl
- προς: PREP
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 4:25 (verbal): Very similar catalogue of regions (Galilee, Decapolis, Jerusalem, Judea, beyond the Jordan) and the note that great multitudes followed Jesus—close verbal and functional parallel.
- Luke 6:17-19 (verbal): Lists Judea, Jerusalem and the seacoast of Tyre and Sidon and describes large crowds coming to hear and be healed—parallels Mark's regional list and crowd drawn by Jesus' actions.
- Mark 3:7 (structural): Immediate literary parallel within the same pericope (the preceding verse introduces the withdrawal and the same extensive crowds from surrounding regions), essentially part of the same narrative unit.
- John 6:2 (thematic): A large crowd follows Jesus because they saw the signs he had done—matches Mark's emphasis that people came on account of what Jesus was doing/healing (similar motive for the crowd).
Alternative generated candidates
- And from Judea and Jerusalem and Idumaea, and from beyond the Jordan, and about Tyre and Sidon, great crowds came to him when they heard of all that he was doing.
- And from Judea, Jerusalem, Idumea, beyond the Jordan, and the regions about Tyre and Sidon a great crowd heard of all that he was doing and came to him.
Mark.3.9 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- τοις: ART,dat,pl,n
- μαθηταις: NOUN,dat,pl,m
- αυτου: PRON,gen,sg,m
- ινα: CONJ
- πλοιαριον: NOUN,nom,sg,n
- προσκαρτερη: VERB,pres,act,subj,3,sg
- αυτω: PRON,dat,sg,m
- δια: PREP
- τον: ART,acc,sg,m
- οχλον: NOUN,acc,sg,m
- ινα: CONJ
- μη: PART
- θλιβωσιν: VERB,pres,act,subj,3,pl
- αυτον·: PRON,acc,sg,m
Parallels
- Matthew 14:13 (structural): Jesus withdraws by boat/into a solitary place because of the crowds (same motive and use of a boat to escape being overwhelmed).
- Mark 6:32 (verbal): Within Mark’s Gospel a near-parallel: the disciples and Jesus withdraw 'to a desolate place by boat,' echoing the motif of leaving the crowd by ship.
- Matthew 12:15–16 (thematic): Jesus withdraws from public attention and instructs secrecy to avoid being mobbed or misused by the crowd — similar motive for distancing himself.
- Mark 1:45 (thematic): After healing, Jesus is unable to enter the city because crowds press around him — highlights the same problem of being crowded/pressed that prompts use of a boat in 3:9.
Alternative generated candidates
- And he told his disciples to have a boat ready for him because of the crowd, lest they crush him.
- And he told his disciples that a small boat should be kept ready for him because of the crowd, lest they crush him.
Mark.3.10 - Details
Original Text
Morphology
- πολλους: ADJ,acc,pl,m
- γαρ: PART
- εθεραπευσεν: VERB,aor,act,ind,3,sg
- ωστε: CONJ
- επιπιπτειν: VERB,pres,act,inf
- αυτω: PRON,dat,sg,m
- ινα: CONJ
- αυτου: PRON,gen,sg,m
- αψωνται: VERB,aor,mid,sub,3,pl
- οσοι: PRON,nom,pl,m
- ειχον: VERB,impf,act,ind,3,pl
- μαστιγας: NOUN,acc,pl,f
Parallels
- Luke 6:19 (verbal): Both passages describe crowds seeking to touch Jesus and being healed; wording parallels (seek/touch) and the emphasis that power/healing proceeded from him.
- Matthew 12:15 (structural): A direct Synoptic parallel: Matthew reports Jesus withdrawing because of the crowds and healing many, echoing Mark’s note that many were healed and sought to touch him.
- Mark 1:34 (verbal): Same Gospel and same verb (ἐθεράπευσεν· ‘he healed many’); Mark repeatedly emphasizes that Jesus healed many people, linking the present scene to earlier healing activity.
- Mark 6:56 (thematic): Both passages highlight the touch-motif—people trying to touch Jesus (or his garment) to receive healing, and those who touched him were made well.
- Luke 4:40 (thematic): Crowd-healing scene where many sick are brought and Jesus lays hands on them to heal; thematically parallels Mark’s report of many seeking to touch Jesus for healing.
Alternative generated candidates
- For he had healed many, so that all who had diseases pressed upon him to touch him; and whenever the unclean spirits saw him they fell down before him and cried out, “You are the Son of God.”
- For he had healed many, so that the crowds kept pressing upon him to touch him—for power was going out from him and healed them all.
Mark.3.11 - Details
Original Text
Morphology
- και: CONJ
- τα: ART,acc,pl,n
- πνευματα: NOUN,nom,pl,n
- τα: ART,acc,pl,n
- ακαθαρτα: ADJ,nom,pl,n
- οταν: CONJ
- αυτον: PRON,acc,sg,m
- εθεωρουν: VERB,impf,act,ind,3,pl
- προσεπιπτον: VERB,impf,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- και: CONJ
- εκραζον: VERB,impf,act,ind,3,pl
- λεγοντα: VERB,pres,act,ptc,acc,pl,m
- οτι: CONJ
- Συ: PRON,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Luke 4:41 (verbal): Demons cry out that Jesus is the Son of God (or Christ) and are silenced by him — closely parallels the unclean spirits' loud confession in Mark 3:11.
- Matthew 8:29 (verbal): In the Gadarene demoniacs episode the spirits cry, 'What have you to do with us, Son of God?' — a parallel verbal recognition of Jesus' identity by demons.
- Mark 5:7 (verbal): The Gerasene demoniac addresses Jesus as 'Son of the Most High God' and falls before him — similar language and action of demons recognizing and confronting Jesus in Mark 3:11.
- Mark 1:24 (thematic): An unclean spirit declares knowledge of Jesus as 'the Holy One of God,' reflecting the recurring theme of demons recognizing Jesus' divine status found in Mark 3:11.
Alternative generated candidates
- And he strictly charged them not to make him known.
- And whenever the unclean spirits saw him they fell down before him and cried out, “You are the Son of God!”
Mark.3.12 - Details
Original Text
Morphology
- και: CONJ
- πολλα: ADJ,acc,pl,n
- επετιμα: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- ινα: CONJ
- μη: PART
- αυτον: PRON,acc,sg,m
- φανερον: ADJ,acc,sg,n
- ποιησωσιν: VERB,aor,act,subj,3,pl
Parallels
- Mark 1:43-44 (verbal): After healing a leper Jesus 'straitly charged' him not to tell anyone—uses the same injunction and verb of warning found in Mark 3:12.
- Matthew 8:4 (verbal): Synoptic parallel to Mark 1's leper account; Matthew records the same command to the healed man to tell no one, reflecting the 'secrecy' motif.
- Mark 8:30 (structural): Within Mark Jesus charges the disciples not to tell anyone that he is the Christ after Peter's confession—another instance of the Messianic secret and the same command-form to keep his identity concealed.
- Luke 8:56 (verbal): After raising Jairus's daughter Jesus strictly charged those present not to tell what had happened—parallels Mark 3:12 thematically and in wording about forbidding publicity.
- Matthew 9:30 (thematic): After restoring sight to blind men Jesus sternly charged them not to tell anyone, reinforcing the recurring theme of Jesus commanding silence about his miracles and identity.
Alternative generated candidates
- Yet whenever the unclean spirits saw him they fell down before him and cried out, and he sternly warned them not to make him known.
- And he sternly warned them not to make him known.
Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed him. And from Judea and Jerusalem and Idumaea, and from beyond the Jordan, and those about Tyre and Sidon—a great multitude, when they heard of all that he was doing, came to him. And he charged his disciples to have a boat ready for him because of the crowd, lest they crush him.
For he had healed many; and all who were afflicted pressed upon him to touch him. And whenever the unclean spirits saw him they fell down before him and cried out, 'You are the Son of God!' But he strictly ordered them not to make him known.