MARK CHAPTER ONE

Luke 1:1-2:50 Mark 1:1-2

Pereq ‫ א‬:‫א‬Inasmuch as many have undertaken to repeat the liturgical1 ¶ The chief part of the Masorah
narrative of the events that are fully known2 among us,3 just as they were (Tradition/Oral Law) is Yeshuah
orally4 handed down (Mesorah)5 to us from those who were eyewitnesses the Messiah, the Son of God (i.e.
from the beginning,6 (from the) Hakhamim7 (Sages) of the Torah.8 So I, Ben Elohim = the King/Judge); as it
carefully following every teaching, which has been (orally) 9 transmitted is written in the prophets,
from the beginning, am writing a liturgical account for Your Excellency “Behold, I send My messenger
Theophilus, that you may know the truth concerning the things which you before your face, which will
have been catechized.10 prepare your way (Hebrew:
And now it happened in the days of Herod, king of Y’hudah, that there Derekh/Halakha) before you”
was a Kohen (priest) named Z’kharyah, of the (priestly) division of (Exodus 23:30; & Malachi 3:1).
Aviyah.11 And he had a wife from the daughters of Aaron, and her name ‫ ב‬And as it is said: “Mosheh
was Elisheba.12 And they were both righteous/generous before God, received the Torah from Sinai
walking blamelessly (sinless) in all the mitzvoth (commandments) and and gospelled it down to
statutes13 of the LORD. But, they had no child, because Elisheba was Yehoshua, and Yehoshua
barren, and both were advanced in years.
gospelled it down to the Elders,
‫ א‬:‫ ג‬And now it happened when he (Z’kharyah) was serving in the order of
the Elders to the Prophets, and
his priestly division before God (at the Temple), he was chosen by lot
according to custom of the priesthood to enter the Temple (Holy Place) to the Prophets gospelled it down
offer incense. Now at the time of the incense offering, the whole assembly to the Men of the Great
prayed in the outer (courts).14 And the angel of the LORD appeared to him15 Assembly. They (the Men of
(Z’kharyah) standing at the right side of the altar of incense. 16 And seeing the Great Assembly)

1
Most translations will agree that the “anatassomai” means “orderly” transmission. Building on the concept being
the Oral tradition – Mesorah of Messiah, I translate “anatassomai” as “liturgical.” We should see this as a
“liturgical” account of the Master’s life. Or, the events of the Masters life in relation to the Torah Lectionary. See
TDNT 8:32 – “to repeat” what has been learned, from memory i.e. the Mishnaic import of Mordechai (Mark). John
Nolland here suggests that the literary composition of this “liturgy” is the effort of the “many.” Nolland, J. (2000).
Word Biblical Commentary Luke 1-9:20 (Vol. 35a). (B. M. Metzger, D. A. Hubbard , & G. W. Barker, Eds.)
Nashville: Thomas Nelson. p.6
2
πληροφορέω plerophoreo Scholars suggest the use of the concept of πληροφορέω plerophoreo as “fulfillment” or
“accomplished” preferring the former. This matches their agenda to use Matt 5:17 in a way, which demonstrates the
completion and abrogation of the Torah. Nothing could be farther from the truth. I have translated according to the
lexical use of the word as demonstrated in TNDT 6:309
I fully acknowledge the work of Yeshua and his messianic mission. In this frame, his work has “accomplished” or
“fulfilled” its goal. However, this fulfillment can NEVER be seen as an abrogation of the Torah.
3
I.e., the Hakhamim entrusted with the Mesorah of Messiah. My reference here is in particular to Hakham Shaul
and his sofer (scribe) Hillel (Luke).
4
See TDNT 2:909 where it is determined that Luke received his account of the “Gospel” orally.
5
I have translated “handed down” because this is typical nomenclature for transmission of materials such as Torah
and Mesorah. Similar phrases from this Greek word are handed over, or passed on.
6
ἀρχή – arche, relating this opening pericope with the Torah Seder “Beresheet.” The opening phrase of Genesis
reading – ἐν ἀρχῇ in the LXX and also found in the Peshat of Mordechai (Mark) 1:1.
7
Here I translate the “officer” as the Hakhamim by contextual hermeneutic rule #12 of R. Yishmael’s 13 middot. It
is for this reason that I will use Hakham as a preface for men such as Hakham Tsefet – St. Peter.
8
The “word” here should be understood as the Torah
9
I have used “orally” here because its use is implied from above. See TDNT 2:909
10
κατηχέω – katecheo implying formal systematic education on particular matters. Theophilus (the beloved of God)
has already been catechized by the Mesorah of Mark or “schooled” in the School of Hakham Tsefet. Having
graduated the School of Peshat, Theophilus is now ready to move forward. Hakham Shaul, in making the liturgical
presentation of Tosefta and Remes furthers Theophilus’ education.
11
Cf. 1Chr 24:7–18
12
The present introductory style can be found in typical “husband / wife” introductions in the Tanakh. Cf. 1Sa.1:1–2
13
This refers to the Chukim, pl.m. Chukot pl.f. Chukim/Chukot are statutes, inexplicable Laws of the Torah. The use
here implies the extent of their “righteous/generosity” which is attested to by the use of “blameless/sinless.
14
Cf. m. Tamid 6:1–3

1
 the angel Z’kharyah was overwhelmed emphasized three things; Be
deliberate in judgment, make
stand many disciples, and
make a fence around the
Torah” (P. Abot 1:1).

Luke 20:1-8 Mark 1:3-6

In the fifteenth year of the governorship of Tiberius Caesar, when Pontius ¶ A voice rings out: “Clear in the
Pilate was procurator of Y’hudah, and Herod [Antipas] was tetrarch of the wilderness, (desert) A path for
Galil, and Philip his brother was tetrarch of the lands of Ituraea and the LORD! Level in the
Trachonitis, and Lysanias was tetrarch of Abilene, during the high wilderness A highway for our
priesthood of Anan and Kayafa, God's word came to Yochanan (John), bar God!” (Isaiah 40:3). And now it
Z’kharyah, while he was in the wilderness [of the Araba]. He went into all happened Yochanan, was
the territories surrounding the Yarden, heralding immersion based on immersing in the wilderness, and
Teshuba — for the atonement of sins. He cited the text in the scroll of proclaiming the immersion of
Yesha’yahu (Isaiah) the prophet: “A voice rings out: Clear in the desert Teshuba unto atonement of sins
(wilderness) A path for the L ORD! Level in the wilderness A highway for during the Yamim Noraim. And
our God! Every valley will be lifted up, and every mountain and hill will be there went out unto him all the
made low; and the rugged will be made level, and the rough places a plain; country of Y’hudah, and all
And the glory of the LORD will be revealed, and all flesh will see it them from Yerushalayim; and
together; for the mouth of the LORD has spoken it.” (Is. 40:3-5). they were immersed of him in
‫ ב‬Then he said to those who had assembled to be immersed by him, “You the river Yarden, confessing their
generation of vipers!17 Who taught you to flee from the coming wrath? sins and doing Teshuba. And
Therefore, demonstrate18 fruits worthy Teshuba.19 Do not begin20 saying to Yochanan was clothed with a
yourself, we have Abraham as our father; for I say to you, God is able to garment Tallit made of camel’s
rise up children out of these stones. Even now, the axe is laying 21 against hair, and had a leather girdle
the root of fruit trees; therefore, every tree that does not bear (make) good around his waist;
fruit is cut down and thrown into the fire.

Luke 3:15-18 Mk 1:7-8

But the people were filled with expectation, reasoning in their hearts And he (Yochanan) proclaimed
concerning Yochanan, whether or not he could be the Messiah. saying, “The one coming after
Yochanan answered everyone by saying, “I immerse you in (living) me is greater than I; I am not
water but the one greater than I is coming; I am not worthy to untie worthy to stoop down and untie
the thong of his sandals. He will immerse you with the Ruach the thong of his sandals. 22 I have
HaKodesh (holy breath of the Mesorah) and fire. His winnowing fork is immersed you with (living)
in his hand, to clear his threshing floor and to gather the wheat into the water; but he will immerse you
granary; but the chaff will burn with unquenchable fire.” With many with the Ruach HaKodesh (holy
15
See Brown, R. E. (199). The Birth of the Messiah, A commentary of the infancy Narrative in the Gospels of
Matthew and Luke (New Updated Edition ed.). (D. N. Freedman, Ed.) New York: The Anchor Bible, Yale
University Pres. Table VIII p. 156
16
Between the altar of incense and the Menorah.
17
“generation of vipers” – According to Pirqe Abot …
18
Here the phrase poiēsate finds no parallel in English or Greek. This Greek word ποιέω – poieo is anchored in the two
key words of Beresheet, namely ‫ ּב ָָרא‬and ‫ ָעׂשָה‬. Here the use of poiēsate firmly anchors this section of Luqas with
Beresheet. Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10
compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) Grand Rapids, MI: Eerdmans. 6:459
19
Just as the above term poiēsate anchors Luqas to Beresheet through the idea of ‫ ּב ָָרא‬and ‫עָ ׂשָ ה‬, we can see
contextually the connection between Beresheet 2:4–9 with great ease. Beresheet opens with “no man to till the
ground” (bring forth fruit). Likewise, Luqas opens with the concept of “bringing forth fruit.”
20
ἄρχω archomai from ἀρχή arche the beginning i.e. ἐν ἀρχῇ, in the beginning. Further anchoring this section of
Luqas with Beresheet.
21
κεῖσθ:αι “to be laid down or given,” “to recline at table.”
22
The loosing of sandals and washing of feet were duties of slaves, indeed of only Gentile slaves, in first-century
Judaism. The metaphor bespeaks John’s humility and subordination in relation to the Messiah (see John 3:30).
Edwards, J. (2002). The Gospel according to Mark. Grand Rapids Michigan: William B. Eerdmans Publishing Co.,
Apollos. p. 33

2
 other uplifting words, he proclaimed the Mesorah to the people. breath of the Mesorah).

Luke 3:21-28 Mark 1:9-11

And now it happened when all the people were immersed and And now it happened in those days,
when Yeshua had also been immersed and was praying, the Yeshua came from the [city of] Branches 26
heavens opened, and the Ruach HaKodesh (Holy Spirit, holy of the Galil and was immersed by
Yochanan in the Yarden. And
breath)23 descended on him in the physical shape of a dove. 24 And
immediately coming out of the water he
a [daughter of a] voice (bat kol) came from the heavens, saying saw the heavens torn apart and the spirit
You are my son, the beloved; with you I have delight.” 25 And (ruach - breath) descending on him like a
Yeshua was about thirty years old and was the son of Yosef, dove. And a [daughter of a] voice (bat kol)
son of Eli, son of Mattat, son of Levi, son of Mal’ki, son of came from the heavens [saying], “You are
Yannai, son of Yosef, son of Mattityah, son of Amotz, son of my son, the beloved; with you I have
Nachum, son of Chesli, son of Naggai, son of Machat, son of delight27.”
Mattityah, son of Shim’i, son of Yosef, son of Yodah, son of
Yochanan, son of Reisha, son of Z’rubavel; son of Sh’altiel, son
of Neri, son of Mal’ki, son of Addi, son of Qosam, son of
Elm’dan, son of E’er, son of Yosei, son of Eli’ezer, son of
Yorim, son of Mattat, son of Levi, son of Shim’on, son of
Y’hudah, son of Yosef, son of Yonam, son of Elyaqim, son of
Mal’ah, son of Manna, son of Mattattah, son of Natan; son of
David, son of Yishai, son of Oved, son of Bo’az, son of Salmon,
son of Nachshon son of Amminadav, son of Aram, son of
Chetzron, son of Peretz, son of Y’hudah son of Ya’aqov, son of
Yitzchaq, son of Avraham; son of Terach, son of Nachor, son of
S’rug, son of R’u, son of Peleg, son of Ever, son of Shalach, son
of Elam, son of Arpak’shad, son of.Shem, son of Noach, son of
Lamekh, son of M’tushelach, son of Chanokh, son of Yered, son
of Mahalal’el, son of Qeinan, son of Enosh, son of Shet, son of
Adam, son of God.

Luke 4:1-13 Mark 1:12-13

Yeshua was full28 of the Ruach HaKodesh (breath of holiness – i.e. And i mmed i atel y 3 4 th e [H ol y]
23
The phrase “Ruach HaKodesh” is the “breath of holiness.” How are we to understand the “breath of holiness?”
The “breath of holiness” can only refer to the Torah Shebe’al Peh or the Oral Torah i.e. Mesorah.
24
In Jerome, Commentary on Isaiah 11:2)--When the Master ascended from the water, the whole fount of the Holy
Spirit descended and rested upon him, and said to him, "My son, in all the prophets I was waiting for you, that you
might come, and that I might rest in you. For you are my rest; and you are my firstborn son, who reigns forever.
[See tally of “rest” with Noah.] Philo sees the “dove” as allegorically representing the “logos” (Oral Torah), the
“Nous” (mind), and “Sophia” (wisdom).
25
See note above.
26
There is a great deal of controversy concerning the title “Nazareth” as the place where Yeshua “grew up” or
resided during his early years. Nazareth is not mentioned in any Jewish literature i.e. Mishnah, Talmud, Midrash or
Josephus. The etymology of the word seems to be related to the idea that Messiah would be from the stock or
“branch” of David. Further research shows that ‫ ָנצַר‬also means to guard or watch. Therefore, it is suggested that the
“City of Branches” or the “City of “Guardians” or “City of Watchmen” is Tzfat. Consequently, this would make
Tzfat the actual place of Yeshua’s early residence. This interpretation seems to be more in line with the thought of
Yeshua being from the “branch” of Jessie (Davidic stock). Given the Remes interpretation of the present materials
we would suggest that Yeshua was the “guardian, watchman of the “soul,” “Oral Torah,” “Wisdom” – Hokhmah
and Tzfat was the “secret garden” or “garden of secrets” (So’od).
27
A verbal tally with Gan Eden (i.e. Garden of Delight), implying that Yeshua would be the key to enter PaRDeS
(Paradise).
28
Greek πλήρης pleres means “to be filled” implying saturation. It also or contains the idea of becoming a vessel or container.
Here the idea would be that Yeshua was “filled” or that he had been perfectly trained in all the Mesorah. The “test” at hand will
be a test to see how well Yeshua knows and applies the Mesorah to personal life. It should also be understood that the

3
 Mesorah) returning from the Yarden was led by the Ruach into the Sp i ri t (b reath of h oli n ess, th e
wilderness (desert), where he was tempted by the adversary (the Yetser Mesorah ) d ri ves 3 5 hi m
HaRa) for forty days.29 And he ate nothing for those days, and when (Yesh u a) ou t i n to th e
those (days) were accomplished he was hungry. And the adversary (the wi ld ern ess (d esert ), An d h e
Yetser HaRa)30 said to him, “If you are the Son of G-d (Messiah the (Yesh u a) was th ere i n th e
King of Yisrael), command this stone to become bread.” And Yeshua wi ld ern ess (d esert ) forty
answered31 (from hermeneutic) “it is written – And He humbled you, days , b ei n g tested by th e
and suffered you to hunger, and fed you with manna, which you did not ad versary (th e yetser hara);
know (understand), neither did your fathers know; that He might make an d h e (Yesh u a) was wi th th e
you know that man does not live by bread only, but by every word an i mal s 3 6 of th e wi ld ern ess,
that proceeds out of the mouth of the LORD does man live. (De an d th e messen gers
8:3)32 And (then) the adversary (the yetser hara) led him to a high min i steri n g to hi m.
mountain bringing to his (Yeshua’s) attention all the kingdoms of the
entire earth (governed by human kings and intermediaries) in an instant
of time. And the adversary (the yester hara) said to him (Yeshua), “I
will give you their glory and all this authority; for all authority has been
given to me33 and I can give to whoever I desire. If you will submit to
me, all this will be yours.” And Yeshua replied “You will fear the
LORD your God, and serve Him, and will swear by His name (De
6:13).” Then the adversary (yester hara) took him to Yerushalayim and
stood him on the peak of the Temple (referring to the southeast corner
of the Temple), saying to him (Yeshua) “If you are the Son of G-d
(Messiah the King of Yisrael), throw yourself down from here, for it is
written “For He will give His angels (messengers) charge over you,
to keep you in all your ways. They will bear you up in their hands,
so that you will not strike your foot against a stone. (Psa 91:11-12).”
And Yeshua answered saying, “You will not tempt the LORD your
God, as you tempted him in Massah. (De. 6:16).” When the adversary
(the Yester HaRa) completed every test, he (the Yester HaRa) no longer
hindered him (Yeshua) waiting (for a more opportune) time.

Luke 4:14-15 Mark 1:14-15

And Yeshua returned in the Now after Yochanan (John) was arrested and put in prison, Yeshua
power (dynamic – expansive came into the Galil, proclaiming the Mesorah (good news - the Masorot
force) of the Ruach [HaKodesh] – the Traditions) of the kingdom (governance) of G-d through the
into the Galil: and his notoriety Hakhamim and Bate Din as opposed to human kings, And saying, The
appointed period of time is fulfilled (completed), and the kingdom
“immersion” was the inauguration of his messianic mission and ministry. The “test” is requisite for determining his ability to
function without submitting the improper use of the yester hara.
29
Cf. Genesis 7:4 of our Torah Seder and D’barim (De) 9:9, 1Ki. 19:8. Interestingly, the Maharal of Prague, Rabbi Yehuda
Loewe, explains that the number 40 always means cataclysmic change and new creation.
34
εὐθύς (euthys), εῖα (eia), ύ (y): adj ≡ DBLHebr 3838; Str 2117—1. LN 79.88 straight, in contrast to crooked (Mt 3:3; Mk 1:3;
Lk 3:4, 5; Ac 9:11+); 2. LN 88.17 upright, just, right (Ac 8:21+); 3. LN 88.18 εὐθεῖα ὁδός (eutheia hodos), just way of life (Ac
13:10; 2Pe 2:15+)
30
It is the role of the Yester HaRa to test the righteous/generous.
31
Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages, which are related to the first in
content but do not contain the provision in question. The present rule is rule #3 of the 13 Remes rules. We must also not that this
rule corresponds to rules 3–4 of the 7 rules of Hillel, specifically the first rule (#3). This rule applies to Yeshua’s situation. In this
passage the adversary quotes no passage from Scripture, but Yeshua resolves the conflict with a passage from the Tanakh.
However, there is a possible allusion to the principle of temporarily setting aside a mitzvah for the sake of life and health. Yeshua
refuses only because his situation was not life threatening. This thought furthers, with clarity the depth of Yeshua’s rabbinical
training from the house of Hillel.
32
Herein we find that Yeshua clearly teaches that man cannot live by the “written Torah” alone. Man MUST have the Mesorah
for clarity and understanding.
33
The true understanding of this test should be to understand that Yeshua sees (through his yester hara) that it is possible to
govern all the kingdoms of the earth. Here the test would imply that Yeshua was being tested concerning the inappropriate use of
his Messianic authority and mission.
35
While we have translated ἐκβάλλω ekballo as “drives”, its truest meaning is to “cast out” or “drive out.”
36
Verbal Tally with our Torah Seder cf. Genesis 7:14.

4
 went out through the entire (governance) of God through Hakhamim and Bate Din is at hand; repent
region round about. And he (have a change of mind and return to Torah wisdom) and faithfully obey
taught in the synagogues of that the Masorah (Traditions/Oral Law).
region, being honored of all.

Luke 5:1-11 Mark 1:16-22

And now it happened that Yeshua was standing at the shore of the Kineret And walking about the sea of
(The Galil) and the congregation was insisting on him to hear the Torah the Galil (Kineret), he (Yeshua)
of God (his oral elucidation of the Torah) and he saw two boats sitting at saw Shimon40 bar Yonah and his
the shore of the sea (the Kineret); the fishermen were out cleaning their brother Adam bar Yonah
nets. So he (Yeshua) got in one of the boats belonging to Shimon (later casting a net into the sea, for
called Hakham Tsefet), and he (Yeshua) asked him to push off from the they were fishermen. And
shore a little. Then he sat down in the boat and taught the congregation Yeshua said to them, come
from there. follow me and I will make you
into fishers of men.41 And
When he had finished speaking, he said to Shimon, “launch out into the immediately42 they left their nets
deeper waters and let down your nets for a catch.” Shimon said, and followed after him. And he
“Master we have worked all night and caught nothing. However, at going a little further he saw
your word, I will let down the nets.” When they had followed his Ya’akov ben Zabdeyel and his
commands, they caught so many fish that their nets were beginning to brother Yochanan, who were in
break. And called to their partners in the other boats to come and help their boats preparing their nets.
them. And they came and filled both boats with so many fish that they And immediately, he called
were ready to sink. them; and they left their father
Zabdeyel in the boat with the
And when Shimon HaTsefet saw this he fell to his knees before Yeshua hired men and followed43 after
saying, ‘Master, leave us for I am a sinful man.” For he and his him (Yeshua).
partners were overwhelmed by the catch of (so many) fish that they
caught, as were Ya’akov and Yochanan the sons of Zabdeyel, who were And they entered into K’far
partners with Shimon. And Yeshua said to Shimon, “do not be afraid; 37 Nachum (Capernaum), and
from now on you will be catching38 people.39” When they had landed immediately, when the Sabbaths
their boats on shore they departed leaving the work for the hired help and came, he (Yeshua) went into the
followed him. Synagogue and taught, and
hearing him they were astonished
And he (Yeshua) went down (from Tzfat) to K’far Nachum (Capernaum), at his teachings, for he taught
a town on the Galil and was teaching them on Shabbat. And they were them with authority of the House
astonished at his teaching, because he spoke with the authority of the of Hillel and not as the local
house of Hillel. soferim (scribes).

Luke 4:33-43 Mark 1:23-28

And in the Synagogue there was a man with the spirit of And immediately50 there was a man in the
an unclean demon, and he cried out making loud noises. 44 synagogue with an unclean spirit [Hebrew for
“What have you to do with us Yeshua HaNotsri? Have a person under the control of a demon -
you come to destroy us? I know who you are, the Holy shadé; and he cried out (with a loud voice),51
One of God (Heb.: Qedosh HaElohim)!” And Yeshua saying “What have you to do with us Yeshua
rebuked45 him saying “be muzzled46 and go out47 of him!” HaNotsri? Have you come to destroy us? I
37
Cf. Shemot 20:20 Moshe said “do not fear” at the receiving of the Torah.
38
ζωγρέω (zogreo) – catching alive.
39
Cf. Amos 4:2
40
Here Hakham Tsefet (Simeon Peter) is referred to as Shimon. He will receive the name “Tsefet” in Mk 3:16
41
Cf. Amos 4:2.
42
See Targum Pseudo Jonathan Gen. 11:28.
43
ἀκολουθέω (akoloutheo) – devotion of spiritual allegiance.
44
The Markan text makes it clear that the sounds made by these spirits are more like animal noises. ἀνακράζω
(anakrazo) denotes the idea of croaking like a frog. The meaning is “to croak or cry with a loud and raucous voice.”
See footnote below.
45
The spirit is “rebuked” – ἐπιτιμάω (epitimao) adjudged, charged with silence and expulsion
46
The word “muzzled” here fits well since the shade – demon appeals to the Yetser HaRa or the lower (animal) self.

5
 When the demon had thrown him down towards those know who you are, you are the Holy One of
among them, he went out48 of him doing no harm. And God (Heb.: Qedosh HaElohim)!” And Yeshua
everyone was amazed and kept saying to each other, rebuked52 him saying “be muzzled53 and go
“what Oral Torah (word) is this? For in (Rabbinic) out54 of him!” And the unclean spirit shook
authority and expansive power he commends unclean him violently,55 making loud shrieking noises56
spirits, and they go out”49. And his prominence spread to and went out57 of him. And everyone was
every corner (place) of region. amazed asking each other, “What is this? A
refreshed teaching with authority? He
commands and the unclean spirits obey him.”
And immediately his prominence spread
throughout the region surrounding the
Galil.58

Luke 4:38-39 Mark 1:29-31

Then leaving the Synagogue he (Yeshua) And immediately they left the Synagogue and entered
entered Shim’on’s house. But Shim’on’s (came into) the house of Shim’on (Hakham Tsefet) and his
mother-in-law was constrained with a high brother Adam with Ya’akov and Yochanan. But Shim’on’s
great burning fever59 and they asked him mother-in-law was bedfast63 with a burning – fiery fever64
(entreated him to pray) for her. And standing and they Yeshua’s Talmidim told him about her
over her he rebuked60 the burning – fiery immediately. And he came and raised 65 her by the hand66.
fever and it let go of her. Then she rose up And the burning – fiery fever left her immediately and she
immediately61 and served62 them. served67 them.

Use of “muzzle” is synonymous with the Hebrew ‫“ שדים‬shedim” pl. ‫ ׁשד‬shade – singular.
47
ἐξέρχομαι – (exerchomai) “To go out,” TDNT 2:678 This makes a verbal tally with B’resheet 12:1 ‫לְ ָך‬-‫ לֶ ְך‬To go
(get) out.
48
Ibid.
49
Ibid.
50
Each us of the Greek expression εὐθύς (euthus) connotes a reflection on the opening words of the Prophetic
refrain make “straight” His “ways” as found in Mark 1:3. Mark 1:3 cites Yesha’yahu 40:3. see below
51
ἀνακράζω (anakrazo) – 1 aorist ἀνέκραξα; 2 aorist ἀνέκραγον; cry out; (1) of the loud cry of demonized or frightened
people cry aloud, scream, shout (MK 1.23); (2) of an aroused multitude shout out, howl, yell (LU 23.18) Friberg, T.,
Friberg, B., & Miller, N. F. (2000). Vol. 4: Analytical lexicon of the Greek New Testament. Baker's Greek New Testament
library. Grand Rapids, Mich.: Baker Books. p. 50
52
The spirit is “rebuked” – ἐπιτιμάω (epitimao) adjudged, charged with silence and expulsion
53
The word “muzzled” here fits well since the shad – demon appeals to the Yetser HaRa or the lower (animal) self.
Use of “muzzle” is synonymous with the Hebrew ‫“ שדים‬shedim” pl. ‫ ׁשד‬shad.
54
ἐξέρχομαι – (exerchomai) “To go out,” TDNT 2:678 This makes a verbal tally with B’resheet 12:1 ‫לְ ָך‬-‫ לֶ ְך‬To go
(get) out.
55
σπαράσσω (sparasso) to throw a fit, distort by convulsion. The demon – possible mazzikim (hamers), shedim or
ruḥot are considered “harmful spirits” therefore we see that the spirit “throws a fits” causing harm convulsing his
victim.
56
φωνέω denotes the production of a sound or noise by musical instruments, animals, or men TDNT 9:301.
Consequently, the noise that the shad makes is not necessarily intelligible speech. Here the spirit shrieks and makes
loud animalistic sounds.
57
ἐξέρχομαι – (exerchomai) “To go out,” TDNT 2:678 This makes a verbal tally with B’resheet 12:1 ‫לְ ָך‬-‫ לֶ ְך‬To go
(get) out. Genesis 12:1 καὶ εἶπεν κύριος τῷ Αβραμ ἔξελθε (Rooted in – ἐξέρχομαι) ἐκ τῆς γῆς σου καὶ ἐκ τῆς
συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοι δείξω
58
Thematic connection with B’resheet 12:2. Note Rashi’s translation and comments to B’resheet 12:2 - And I will
make you into a great nation, and I will bless you, and I will aggrandize your name, and [you shall] be a blessing.
59
Like the Gk. word, the OT terms for fever are derived of roots meaning “to burn,” “to catch fire,” cf. ‫ קַ ּדַ חַ ת‬in Lv.
26:16; Dt. 28:22 and ‫ ּדַ ּלֶקֶ ת‬in Dt. 28:22 - Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9
edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.)
Grand Rapids, MI: Eerdmans. (6:957)
60
Hermeneia – suggest that the “fever” is a demon because it is rebuked and “departs” or “leaves” immediately.
Collins, A. Y. (2007). Mark, A Commentary (Hermeneia, A Critical and Historical Commentary on the Bible ed.,
Vol. Mark). (H. W. Attridge, Ed.) Fortress Press. p. 174
61
παραχρῆμα (parachrema) seems to be related primarily to temporal reference where εὐθύσ (euthus) contains the

6
 Luke 4:40-41 Mark 1:32-34
And at the setting of the sun just after Habdalah, And evening being come, at sunset70 just after
all who were sick with various manners of disease Habdalah they (the people of the community) brought
and calamity] brought (led) them to him (Yeshua) to him (Yeshua) all manner 71 of sick or those
and he pressed his hands on each of them willingly controlled (possessed) by shedim – demons. And the
out68 of his graciousness righteous/generosity entire community (city) gathered around the door of
cured them. But the shedim – demons came out of the home where he was staying. And he (Yeshua)
many, saying and shouting “You are the son 69 of willingly out of his graciousness,72 righteous/
G-d” (Messiah)! And he rebuked them and would generosity cured73 various diseases and calamities and
not permit them to speak, because they knew cast out many shedim – demons; and he would not
(da’at) that he is the Messiah. permit the shedim – demons speak, because they
knew who he was.

Luke 4:42-44 Mark 1:35-39

As the day was approaching, he And early in the morning, long before daylight77 he (Yeshua) got
(Yeshua) went out to an isolated place to up78 and went out to an isolated place and prayed there. And
recite the morning Shema.74 And the Shim’on (Hakham Tsefet) and those (talmidim) who were with
congregations searched for him; and him (Hakham Tsefet) followed79 him (Yeshua). And having
when they came to him, they wanted to discovered80 from him the true halakhic practice concerning the
keep him from leaving. But he said to recital morning Shema and Amidah, they said to him, “everyone
them, I must proclaim the Mesorah is searching81 for you.” And he (Yeshua) responded, “let us go to
(Oral Torah) of the governance 75 of G-d the neighboring towns, so I can teach this halakhic practice82 to
through the Hakhamim and Bate Din as them as well, because this is what I came to do.” 83 And he went
opposed to human kings, to the other through the entire region of the Galil proclaiming this halakhic
cities as well; because I was sent for this message (the Mesorah) in the Synagogues and driving out
purpose (mission). And he heralded the shedim – demons.
Mesorah in the Synagogues of Y’hudah.76

idea of moral urgency as pointed out in last week’s commentary.

62
Verbal connection to Ge. 14:15 & Isa. 41:8
63
κατέκειτο πυρέσσουσα—was lying prostrate with a fever. The language is descriptive, the preposition in
κατέκειτο denoting the prostration of disease, and the participle the fire of fever. Gould, E. P. (1922). A critical and
exegetical commentary on the Gospel according to St. Mark. New York: C. Scribner's sons. p. 25
64
Like the Gk. word, the OT terms for fever are derived of roots meaning “ to burn,” “to catch fire,” cf. ‫ קַ ּדַ חַ ת‬in
Lv. 26:16; Dt. 28:22 and ‫ ּדַ ּלֶקֶ ת‬in Dt. 28:22 - Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9
edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.)
Grand Rapids, MI: Eerdmans. (6:957)
65
Verbal connection to Ps. 10:12
66
Verbal connection to Is. 41:10
67
Verbal connection to Ge. 14:15 & Is. 41:8
68
Verbal connection to Isa 2:3
69
Verbal connection to Psa 11:4 and Isa 1:1
70
Verbal connection to B’resheet 15:12 (“and it came to pass as the sun was going down”) and Psa. 11:2
71
TDNT 5:886
72
‫ חן‬grace – gracious, an allusion to a Kabbalist. See Ramban. (2008). The Torah; with Ramban’s Commentary
Translated, Annotated, and Elucidated, (Vol. Sefer Beresheet). Artscroll Series, Mesorah Publications ltd. p 340 n2
73
θεραπεύω (therapeuo) contains the dual concept of “willing service” – slavery and healing of a disease or
offering medical attention. Note the concept as stated in Proverbs. 19:6 Many will entreat the favor of the prince;
and every man is a friend to him who gives gifts. Also a thematic connection to Psa 11:7
74
Johnson suggests that Yeshua had spent the entire night “And evening being come, at sunset just after Habdalah”healing
and casting out shedim – demons. Now the dawn approaches and Yeshua, with his talmidim find an isolated place to pray the
morning prayers, specifically the Morning Shema. Johnson, L. T. (1991). The Gospel of Luke (Vol. 3). (S. J. Daniel J. Harrington,
Ed.) Collegeville , MN: The Liturgical Press, Sacra Pagina Series. pp. 84 – 7. As such we see that both Hakham Tsefet and
Hakham Shaul present Yeshua as a prophet. The materials taut extrordinary miraclous acts and deeds to contrast Yeshua
HaMashiach with the prophets i.e. Moshe.
75
Verbal connection to Jer 34:1
76
The Lukan text includes Y’hudah whereas the Markan text says “the entire region of the Galil.” This may infer that Y’hudah
was considered a part of the Galil or that the northern parts of Y’hudah were considered the Galil. Or Hakham Shaul may only

7
 Luke 5:12-16 Mark 1:40-45
And now it happened when he (Yeshua) was And a leper appeared (came) 86 to him (Yeshua) begging
in one of the cities there was a man full of him on his knees, Master87 if you so desire, you have the
leprosy. When he saw Yeshua, he fell on his power to make me clean.88 And Yeshua being moved with
face begging him saying “Master if you indignation stretched his hand out towards him, to send
choose (desire) you have the power to make him away89 [to the Kohanim] saying90 to him, “My will91
me clean. Then Yeshua stretched his hand (desire) for you is to be clean.” And immediately the
over him, to send him away (to the Kohanim) leprosy went from92 him and he was clean.93 And after
saying to him, “My will (desire) for you is to harshly reprimanding94 him for gossip – Lashon HaRa he
be clean.” and saying to him see that you (Yeshua) sent him away95 immediately,96 saying see97 never

extend the public ministry of the Master to these regions.

77
From three to six a.m. The temporal expression echoes Mark 1:32 where Yeshua must have recited the Habdalah. Now we see
Yeshua “early in the morning, long before daylight” reciting the Morning Shema and The Amidah. see Mark 1:32, Luke 6:12,
11:1 and others where it seems that temporal markers suggest either halakhic practices or halakhah concerning prayer, i.e.
Zemanim
78
Verbal connection to Psa 12:5
79
καταδιώκω (katadioko) v. From 2596 and 1377; GK 2870; AV translates as “follow after” once. 1 to follow after, follow up.
80
“The term may sometimes apply to ordinary earthly and possibly contingent facts, but its reference is predominantly to the
surprising discovery and mysterious understanding of human existence and historical occurrence in their hidden relationships as
seen from the standpoint of and with an ultimate view to the kingdom of God.” Theological dictionary of the New Testament.
1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G.
Friedrich, Ed.) Grand Rapids, MI: Eerdmans. (2:769).The Lukan text, Luke 11:1 could be an elucidation of this passage. Luke
11:1 It happened that while Yeshua was praying in a certain place, after he had finished, one of his talmidim said to Him,
"master, teach us to pray just as Yochanan (the immerser) also taught his talmidim."
81
The Greek term clearly indicates that people are looking for Yeshua. We have two things to note. 1. The must be looking for
him “early in the morning.” And, they must be looking for him to determine the true halakhic practice concerning recital of the
morning Shema.
82
“The Gospel (Mesorah) is not revealed in a vacuum, nor is ecstatic and voluntary movements, which there were not a few in
first-century Palestine. Jesus directs his ministry to practicing communities of faith (faithful obedience) in Judaism fulfillment of
an earlier history of revelation (1:2-3).” Edwards, J. (2002). The Gospel according to Mark. Grand Rapids Michigan: William B.
Eerdmans Publishing Co., Apollos. p. 68
83
This passage and its Lukan Tosefta teach us concerning the “Messianic Mission.” In other words the “Messianic Mission” is
the proclamation of the Mesorah – Oral Torah and the governance of G-d [through the Hakhamim and Bate Din as opposed to
human kings].
86
Verbal connection to B’resheet 18:2
ἔρχομαι (1) of persons; (a) as coming forward publicly come, appear, show up
84
Verbal connection to B’resheet 18:10, Yeshayahu 33:15
94
First let us take up the matter of punishment for specific sins or crimes. Here is a clear statement that individuals
shape their own fate. The person afflicted with the ailment described at Lev. 13–14, here translated as “plagues” or
“plague of leprosy,” has brought the illness upon himself by gossiping, and Scripture contains ample proof of that
fact…
(Sifra CLV:i.8): “…saying” (Lev. 14:35) — The priest will say to him words of reproach: “My son, plagues
come only because of gossip, as it is said, ‘Take heed of the plague of leprosy to keep very much and to do,
remember what the Lord God did to Miriam’ (Deut. 24:8). “And what has one thing to do with the other?” “But
this teaches that she was punished only because of gossip.” “And is it not an argument a fortiori?” “If Miriam,
who did not speak before Moses’ presence, suffered so, one who speaks ill of his fellow in his very presence,
how much the more so?”

Not only gossip, but other sins bring on specific penalties, arrogance too:
R. Simeon b. Eleazar says, “Also because of arrogance do plagues come, for so do we find concerning Uzziah,
“as it is said, ‘And he rebelled against the Lord his God and he came to the Temple of the Lord to offer on the
altar incense and Azariah the priest came after him and with him priests of the Lord, eighty strong men, and
they stood against Uzziah and said to him, It is not for you to do, Uzziah, to offer to the Lord, for only the
priests the sons of Aaron who are sanctified do so. So forth from the sanctuary. And Uzziah was angry,’ etc. (2
Chron. 26:16).”

Gossip is penalized by an attack of whatever disease, if any, is represented by the word “plagues” or by the skin-

8
 never speak Lashon HaRa – gossip against speak Lashon HaRa – gossip against anyone;98 now go show
anyone; Go and show yourself to the Kohen yourself to the Kohen (Priest) and offer for your cleansing
(Priest) and offer for your cleansing what what Moshe in the Torah and Oral Torah has commanded
Moshe in the Torah and Oral Torah has as a witness of teshuba for them” (the Kohanim). And he
commanded as a witness of teshuba for them” (Yeshua) went out and publicized the chief principles of
Now after these events the reputation84 of the Mesorah so much that Yeshua could not openly
Yeshua spread throughout the region and appear in the city, but was constrained to staying in
many congregations gathered to hear him and remote places where he devoted time to the prayers, because
to be cured of their diseases. But he (Yeshua) people came to him from everywhere.
would withdraw to isolated places for
prayer.85

ailment under discussion here. God has spelled out in the Torah both sins and the penalty attaching to them. (Sifra
CLV:i.8): “…saying” (Lev. 14:35) — The priest will say to him words of reproach: “My son, plagues come only
because of gossip, as it is said, ‘Take heed of the plague of leprosy to keep very much and to do, remember what the
Lord God did to Miriam’ (Deut. 24:8).
93
The connotation here is that the leper is clean – ritually pure. However, we should understand that he is “pure” of
the disease. Yet, he is still in a state of ritual impurity until he is pronounced clean by the appropriate Kohen (Priest).
We also note here that there is an allusion to the restoration of the priesthood to the firstborn.
92
Verbal connection to B’resheet 18:22
91
The play on Hebrew words here as it would have appeared in the original Hebrew text is a play on words. It is my
desire (‫ )רֹצֶה‬bears the idea of “running towards something.” Therefore, we might see the immediacy of the next
phrase, Greek (εὐθύς (euthus) “immediately”. Furthermore, in this notion we see a verbal/thematic connection to
B’resheet 18:2, “Abraham (‫ רּוץ‬ruts) ran from his tent.”
90
Verbal connection to B’resheet 18:3 and Psalms 13:4
89
ἅπτω (haptomai) by its literal “Greek” definition means to touch something or someone. However, we CANNOT
accept that Yeshua an authorized Rabbi would willingly touch a leper, making himself unclean. Therefore, we are
forced by hermeneutic principle to see how ἅπτω (haptomai) is used in the LXX. Cross – linguistic hermeneutics is
the exegesis of a piece of Scripture in one language i.e. Greek or Hebrew, trying to determine its meaning from the
Hebrew Tanakh. Understanding that all things must be interpreted from the Torah. This principle builds on Hillel's
3rd rule, Binyan ab mi-katub eḥad and the 4th Binyan ab mi-shene ketubim: The same as the preceding, except
that the provision is generalized from two Biblical passages. Application of this hermeneutic demonstrates that the
Greek word ἅπτω (haptomai) in mirrored in the Hebrew word H7971 ‫( ָׁשלַ ח‬shalach) meaning to send away.
88
The requirement of cultic purity had inner value and justification as a symbol pointing to something more profound.
Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald
Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) Grand Rapids, MI: Eerdmans. (3:417). καθαρίζω (katharizo) here
implies 1. Healing and consequent 2. Cleansing. We note here that the notion of being “made” clean does not fit the translation,
being absent from the text. Therefore, we must translate this phrase contextually from the principle of Torah mitzvoth and
hermeneutic principle of Rov. Furthermore, we cannot find here anything more that an authorized Rabbi who inspects a leper to
see if he is “clean” – ritually pure.
87
Some manuscripts have the address of “Sir” i.e. Master before the query.
85
Thematic connection to B’resheet 18:22
95
The Greek language is harsh here further indicating Yeshua’s displeasure in the leper. ἐκβάλλω (ekballo) is
translated “cast out” more often than not. The leper is ejected, cast out of the presence of the Tsaddiq.
96
Thematic connection to B’resheet 18:2, 6, 7
97
Verbal/thematic connection B’resheet 18:1 See/Appear. The Greek word ὁράω (horao) make allusion to So’od
materials buried in the vocabulary of the Peshat. Here “seeing”- ὁράω (horao) contains the idea of coming to a
spiritual awareness of the root of his leprosy.
98
Cf. Lev 19:16