^1:29Now⁵⁴ as soon as they left the synagogue,⁵⁵ they entered Simon and Andrew’s house, with James and John. ^1:30Simon’s mother-in-law was lying down, sick with a fever, so⁵⁶ they spoke to Jesus⁵⁷ at once about her. ^1:31He came and raised her up by gently taking her hand. Then the fever left her and she began to serve⁵⁸ them. ^1:32When it was evening, after sunset, they brought to him all who were sick and demon-possessed. ^1:33The whole town gathered by the door. ^1:34So⁵⁹ he healed many who were sick with various diseases and drove out many demons.⁶⁰ But⁶¹ he would not permit the demons to speak,⁶² because they knew him.⁶³

Praying and Preaching

^1:35Then⁶⁴ Jesus⁶⁵ got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer.⁶⁶^1:36Simon and his companions searched for him. ^1:37When they found him, they said, “Everyone is looking for you.” ^1:38He replied,⁶⁷ “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.”⁶⁸^1:39So⁶⁹ he went into all of Galilee preaching in their synagogues⁷⁰ and casting out demons.

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Footnotes

54 Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
55 See the note on synagogue in .
56 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
57 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
58 The imperfect verb is taken ingressively here.
59 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
60 Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
61 Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
62 Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.
63 The vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [ēdeisan auton Christon einai] in B L W Θ f1 28 33vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτόν εἶναι [ēdeisan ton Christon auton einai] in [א2] C [f13 700] 892 1241 [1424] ); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 𝔐 lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.
64 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
65 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
66 The imperfect προσηύχετο (prosēucheto) implies some duration to the prayer.
67 Grk “And he said to them.”
68 Grk “Because for this purpose I have come forth.”
69 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
70 See the note on synagogue in .