Mark 9:30-37

Mark 9:30-37
Ordinary B43


30 They went on from there and passedA through Galilee.B He did not wantC anyone to knowD it; 

Notes on verse 30

A “passed” = paraporeuomai. 5x in NT. From para (from beside, by) + poreuomai (to go, travel, journey, or die; transporting things from one place to another and focuses on the personal significance of the destination)}. This is to pass long, journey near, go past.
B “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.
C “want” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
D “know” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.

31 for he was teachingE his disciples,F saying to them, “The SonG of ManH is to be betrayedI

Notes on verse 31a

E “teaching” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
F “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
G “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
H “Man” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
I “betrayed” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.

into humanJ hands,K and they will killL him, and three days after being killed, he will rise again.”M 

Notes on verse 31b

J “human” = anthropos. Same as “Man” in v31. See note H above.
K “hands” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
L “kill” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
M “rise again” = anistemi. From ana (upwards, up, again, back, anew) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.

32 But they did not understandN what he was sayingO and were afraidP to askQ him.

Notes on verse 32

N “did not understand” = agnoeo. Related to “know” in v30. From a (not) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note D above)}. This is unaware not to know. Sometimes it is willful ignorance, but other times it is simple not knowing.
O “saying” = rhema. From rheo (to speak, command, make, say, speak of); from ereo (to all, say, speak of, tell; denotes ongoing speech). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
P “were afraid” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
Q “ask” = eperotao. Related to “saying” in v32. From epi (on, upon, against, what is fitting) + erotao (asking a question or making an earnest request; used when one anticipates special consideration for their request); {from eromai (to ask) OR from ereo (see note O above)}. This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.

33 Then they came to Capernaum;R and when he wasS in the houseT he asked them, “What were you arguing aboutU on the way?”V 

Notes on verse 33

R “Capernaum” = Kapernaoum. 16x in NT. From Hebrew kaphar (village with walls); {from the same as kephir (a young lion, village); from kaphar (to appease, cover, pacify, cancel)} + Nachum (Nahum, “comfortable”); {from nacham (a strong breath or sigh; to be sorry, to pity, console, comfort, or repent; also to comfort oneself with thoughts of vengeance)}. This is Capernaum, meaning “Nahum’s village.”
S “was” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
T “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
U “arguing about” = dialogizomai. 16x in NT. From dia (through, because of, across, thoroughly) + logizmai (to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense); {from logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (to speak, tell, mention)}. This is to consider, have a back and forth debate with an uncertain conclusion. It can be multiple confused minds reinforcing a faulty conclusion.
V “way” = hodos. This is way, road, path, or journey. It can imply progress along a route.

34 But they were silent,W for on the way they had arguedX with one another who was the greatest.Y 

Notes on verse 34

W “were silent” = siopao. 10x in NT. From siope (silence or muteness). This is to be silent whether by choice or not. Figuratively, this is being calm as water, keeping one’s peace.
X “argued” = dialegomai. Related to “arguing about” in v33. 13x in NT. From dia (through, across to the other side, thoroughly) + lego (see note U above)} This is to discuss, argue, reason. It is discourse of communicating conclusions using logic.
Y “greatest” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.

35 He sat down,Z calledAA the twelve, and said to them, “Whoever wants to be firstBB must be lastCC of all and servantDD of all.” 

Notes on verse 35

Z “sat down” = kathizo. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base)}}. This is to sit, set, appoint, stay, rest.
AA “called” = phoneo. From phone (voice, sound, tone or noise; also a language or dialect); probably from phemi to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
BB “first” = protos. From pro (before, first, in front of, earlier). This is what is first, which could be the most important, the first in order, the main one, the chief.
CC “last” = eschatos. Related to eschaton (end, last); perhaps from echo (to have, possess, hold). This is last, end, extreme, final. It is often used to discuss the end times, prophecies of the future, and the afterlife. The branch of theology focusing on all these topics is called “eschatology.”
DD “servant” = diakonos. Perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute) {related to dio (put to flight)}. This is a servant, minister, waiter, or attendant. It is used for a person who performs a service, including religious service. This is the root of the word “deacon.”

36 Then he tookEE a little childFF and putGG it amongHH them; and taking it in his arms,II he said to them, 

Notes on verse 36

EE “took” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
FF “little child” = paidion. From pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is a child as one who is still being educated or trained. Perhaps one seven years old or younger. Used figuratively for an immature Christian.
GG “put” = histemi. Related to “rise again” in v31. See note M above.
HH “among” = mesos. Perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.
II “taking…in his arms” = enagkalizomai. 2x in NT. From en (in, on, at, by, with, among) + agkalizomai (to embrace); {from agkale (the arm, particularly one that is bent to carry a load); {from agkos (a bend)}. This is to hug or embrace.

37 “Whoever welcomesJJ oneKK such childLL in my nameMM welcomes me, and whoever welcomes me welcomes not me but the one who sentNN me.”

Notes on verse 37

JJ “welcomes” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
KK “one” = heis. This is one, a person, only, some.
LL “child” = paidion. Same as “little child” in v36. See note FF above.
MM “name” = onoma. Related to “know” in v30 & “did not understand” in v32. May be from ginosko (see note D above). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
NN “sent” = apostello. Related to “rise again” in v31 & “put” in v36. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note M above)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.

Image credit: “Suffer the Little Children to Come to Me” by Juliaan de Vriendt, between 1863 and 1935.

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