1:1 {The beginning} (\archē\). There is no article in the Greek.
It is possible that the phrase served as a heading or title for
the paragraph about the ministry of the Baptist or as the
superscription for the whole Gospel (Bruce) placed either by Mark
or a scribe. And then the Gospel of Jesus Christ means the
Message about Jesus Christ (objective genitive). The word Gospel
here (\euaggelion\) comes close to meaning the record itself as
told by Mark. Swete notes that each writer has a different
starting point (\archē\). Mark, as the earliest form of the
evangelic tradition, begins with the work of the Baptist, Matthew
with the ancestry and birth of the Messiah, Luke with the birth
of the Baptist, John with the Preincarnate Logos, Paul with the
foundation of each of the churches (Php 4:15). {The Son of God}
(\Huiou theou\). Aleph 28, 255 omit these words, but B, D, L,
have them and the great mass of the manuscripts have \huiou tou
theou\. If this is a heading added to what Mark wrote, the
heading may have existed early in two forms, one with, one
without "Son of God." If Mark wrote the words, there is no reason
to doubt the genuineness since he uses the phrase elsewhere.

1:2 {In Isaiah, the prophet} (\en tōi Esaiāi tōi prophētēi\). The
quotation comes from Mal 3:1 and Isa 40:3. The Western and
Neutral classes read Isaiah, the Alexandrian and Syrian, "the
prophets," an evident correction because part of it is from
Malachi. But Isaiah is mentioned as the chief of the prophets. It
was common to combine quotations from the prophets in
_testimonia_ and _catenae_ (chains of quotations). This is Mark's
only prophetic quotation on his own account (Bruce).

1:3 {The voice of one crying} (\phonē boōntos\). God is coming to
his people to deliver them from their captivity in Babylon. So
the prophet cries like a voice in the wilderness to make ready
for the coming of God. When the committee from the Sanhedrin came
to ask John who he was, he used this very language of Isaiah
(Joh 1:23). He was only a voice, but we can still hear the echo
of that voice through the corridor of the centuries. {Paths
straight} (\eutheias tas tribous\). Automobile highways today
well illustrate the wonderful Persian roads for the couriers of
the king and then for the king himself. The Roman Empire was knit
together by roads, some of which survive today. John had a high
and holy mission as the forerunner of the Messiah.

1:4 {John came} (\egeneto Iōanēs\). His coming was an epoch
(\egeneto\), not a mere event (\ēn\). His coming was in
accordance with the prophetic picture (\kathōs\, 1:2). Note the
same verb about John in Joh 1:6. The coming of John the
Baptizer was the real beginning of the spoken message about
Christ. He is described as {the baptizing one} (\ho haptizōn\) in
the wilderness (\en tēi erēmōi\). The baptizing took place in the
River Jordan (Mr 1:5,9) which was included in the general term
the wilderness or the deserted region of Judea. {Preached the
baptism of repentance} (\kērussōn baptisma metanoias\). Heralded
a repentance kind of baptism (genitive case, genus case), a
baptism marked by repentance. See on ¯Mt 3:2 for discussion of
repent, an exceedingly poor rendering of John's great word
\metanoias\. He called upon the Jews to change their minds and to
turn from their sins, "confessing their sins" (\exomologoumenoi
tas hamartias autōn\). See Mt 3:16. The public confessions
produced a profound impression as they would now. {Unto remission
of sins} (\eis aphesin hamartiōn\). This is a difficult phrase to
translate accurately. Certainly John did not mean that the
baptism was the means of obtaining the forgiveness of their sins
or necessary to the remission of sins. The trouble lies in the
use of \eis\ which sometimes is used when purpose is expressed,
but sometimes when there is no such idea as in Mt 10:41 and Mt
12:41. Probably "with reference to" is as good a translation
here as is possible. The baptism was on the basis of the
repentance and confession of sin and, as Paul later explained
(Ro 6:4), was a picture of the death to sin and resurrection to
new life in Christ. This symbol was already in use by the Jews
for proselytes who became Jews. John is treating the Jewish
nation as pagans who need to repent, to confess their sins, and
to come back to the kingdom of God. The baptism in the Jordan was
the objective challenge to the people.

1:5 {Then went out unto him} (\exeporeueto pros auton\).
Imperfect indicative describing the steady stream of people who
kept coming to the baptism (\ebaptizonto\, imperfect passive
indicative, a wonderful sight). {In the river Jordan} (\en tōi
Iordanēi potamōi\). In the Jordan river, literally.

1:6 {Clothed with camel's hair} (\endedumenos trichas kamēlou\).
Matthew (Mt 3:4) has it a garment (\enduma\) of camel's hair.
Mark has it in the accusative plural the object of the perfect
passive participle retained according to a common Greek idiom. It
was, of course, not camel's skin, but rough cloth woven of
camel's hair. For the locusts and wild honey, see on ¯Mt 3:4.
Dried locusts are considered palatable and the wild honey, or
"mountain honey" as some versions give it (\meli agrion\), was
bountiful in the clefts of the rocks. Some Bedouins make their
living yet by gathering this wild honey out of the rocks.

1:7 {Mightier than I} (\ho ischuroteros mou\). In each of the
Synoptics. Gould calls it a skeptical depreciation of himself by
John. But it was sincere on John's part and he gives a reason for
it. {The Latchet} (\ton himanta\). The thong of the sandal which
held it together. When the guest comes into the house, performed
by a slave before one enters the bath. Mark alone gives this
touch.

1:8 {With water} (\hudati\). So Luke (Lu 3:16) the locative
case, {in water}. Matthew (Mt 3:11) has \en\ (in), both with
(in) water and the Holy Spirit. The water baptism by John was a
symbol of the spiritual baptism by Jesus.

1:9 {In the Jordan} (\eis ton Iordanēn\). So in verse 10, \ek
tou hudatos\, out of the water, after the baptism into the
Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is
of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a
garment, present passive participle. Jesus saw the heavens
parting as he came up out of the water, a more vivid picture than
the "opened" in Mt 3:16 and Lu 3:21. Evidently the Baptist
saw all this and the Holy Spirit coming down upon Jesus as a dove
because he later mentions it (Joh 1:32). The Cerinthian
Gnostics took the dove to mean the heavenly _aeon Christ_ that
here descended upon the man Jesus and remained with him till the
Cross when it left him, a sort of forecast of the modern
distinction between the Jesus of history and the theological
Christ.

1:11 {Thou art} (\su ei\). So Lu 3:22. Mt 3:17 has {this is}
(\houtos estin\) which see. So both Mark and Luke have "in thee,"
while Matthew has "in whom."

1:12 {Driveth him forth} (\auton ekballei\). Vivid word, bolder
than Matthew's "was led up" (\anēchthē\) and Luke's "was led"
(\ēgeto\). It is the same word employed in the driving out of
demons (Mr 1:34,39). Mark has here "straightway" where Matthew
has "then" (see on verse ¯9). The forty days in the wilderness
were under the direct guidance of the Holy Spirit. The entire
earthly life of Jesus was bound up with the Holy Spirit from his
birth to his death and resurrection.

1:13 {With the wild beasts} (\meta tōu thēriōn\). Mark does not
give the narrative of the three temptations in Matthew and Luke
(apparently from the Logia and originally, of course, from Jesus
himself). But Mark adds this little touch about the wild beasts
in the wilderness. It was the haunt at night of the wolf, the
boar, the hyena, the jackal, the leopard. It was lonely and
depressing in its isolation and even dangerous. Swete notes that
in Ps 90:13 the promise of victory over the wild beasts comes
immediately after that of angelic guardianship cited by Satan in
Mt 4:6. The angels did come and minister (\diēkonoun\),
imperfect tense, kept it up till he was cheered and strengthened.
Dr. Tristram observes that some Abyssinian Christians are in the
habit of coming to the Quarantania during Lent and fasting forty
days on the summit amid the ruins of its ancient cells and
chapels where they suppose Jesus was tempted. But we are all
tempted of the devil in the city even worse than in the desert.

1:14 {Jesus came into Galilee} (\ēlthen ho Iēsous eis tēn
Galilaian\). Here Mark begins the narrative of the active
ministry of Jesus and he is followed by Matthew and Luke. Mark
undoubtedly follows the preaching of Peter. But for the Fourth
Gospel we should not know of the year of work in various parts of
the land (Perea, Galilee, Judea, Samaria) preceding the Galilean
ministry. John supplements the Synoptic Gospels at this point as
often. The arrest of John had much to do with the departure of
Jesus from Judea to Galilee (Joh 4:1-4). {Preaching the gospel
of God} (\kērussōn to euaggelion tou theou\). It is the
subjective genitive, the gospel that comes from God. Swete
observes that repentance (\metanoia\) is the keynote in the
message of the Baptist as gospel (\euaggelion\) is with Jesus.
But Jesus took the same line as John and proclaimed both
repentance and the arrival of the kingdom of God. Mark adds to
Matthew's report the words "the time is fulfilled" (\peplērōtai
ho kairos\). It is a significant fact that John looks backward to
the promise of the coming of the Messiah and signalizes the
fulfilment as near at hand (perfect passive indicative). It is
like Paul's fulness of time (\plērōma tou chronou\) in Ga 4:4
and fulness of the times (\plērōma ton kairōn\) in Eph 1:10
when he employs the word \kairos\, opportunity or crisis as here
in Mark rather than the more general term \chronos\. Mark adds
here also: "and believe in the gospel" (\kai pisteuete en tōi
euaggeliōi\). Both repent and believe in the gospel. Usually
faith in Jesus (or God) is expected as in John 14:1. But this
crisis called for faith in the message of Jesus that the Messiah
had come. He did not use here the term Messiah, for it had come
to have political connotations that made its use at present
unwise. But the kingdom of God had arrived with the presence of
the King. It does make a difference what one believes. Belief or
disbelief in the message of Jesus made a sharp cleavage in those
who heard him. "Faith in the message was the first step; a creed
of some kind lies at the basis of confidence in the Person of
Christ, and the occurrence of the phrase \pistuete en tōi
euaggeliōi\ in the oldest record of the teaching of our Lord is a
valuable witness to this fact" (Swete).

1:16 {And passing along by the Sea of Galilee} (\kai paragōn para
tēn thalassan tēs Galilaias\). Mark uses \para\ (along, beside)
twice and makes the picture realistic. He catches this glimpse of
Christ in action. Casting a {net} (\amphiballontas\). Literally
casting on both sides, now on one side, now on the other. Matthew
(Mt 4:18) has a different phrase which see. There are two
papyri examples of the verb \amphiballō\, one verb absolutely for
fishing as here, the other with the accusative. It is fishing
with a net, making a cast, a haul. These four disciples were
fishermen (\halieis\) and were {partners} (\metochoi\) as Luke
states (Lu 5:7).

1:17 {Become} (\genesthai\). Mark has this word not in Matthew.
It would be a slow and long process, but Jesus could and would do
it. He would undertake to make fishers of men out of fishermen.
Preachers are made out of laymen who are willing to leave their
business for service for Christ.

1:19 {A little further} (\oligon\). A Marcan detail. {Mending
their nets} (\katartizontas ta diktua\). See on ¯Mt 4:21.
Getting ready that they might succeed better at the next haul.

1:20 {With the hired servants} (\meta tōn misthōtōn\). One hired
for wages (\misthos\), a very old Greek word. Zebedee and his two
sons evidently had an extensive business in co-operation with
Andrew and Simon (Lu 5:7,10). Mark alone has this detail of the
hired servants left with Zebedee. They left the boat and their
father (Mt 4:22) with the hired servants. The business would go
on while they left all (Lu 5:11) and became permanent followers
of Jesus. Many a young man has faced precisely this problem when
he entered the ministry. Could he leave father and mother,
brothers and sisters, while he went forth to college and seminary
to become a fisher of men? Not the least of the sacrifices made
in the education of young preachers is that made by the home
folks who have additional burdens to bear because the young
preacher is no longer a bread-winner at home. Most young
preachers joyfully carry on such burdens after entering the
ministry.

1:21 {And taught} (\edidasken\). Inchoative imperfect, began to
teach as soon as he entered the synagogue in Capernaum on the
sabbath. The synagogue in Capernaum afforded the best opening for
the teaching of Jesus. He had now made Capernaum (Tell Hum) his
headquarters after the rejection in Nazareth as explained in Lu
4:16-31 and Mt 4:13-16. The ruins of this synagogue have been
discovered and there is even talk of restoring the building since
the stones are in a good state of preservation. Jesus both taught
(\didaskō\) and preached (\kērussō\) in the Jewish synagogues as
opportunity was offered by the chief or leader of the synagogue
(\archisunagōgos\). The service consisted of prayer, praise,
reading of scripture, and exposition by any rabbi or other
competent person. Often Paul was invited to speak at such
meetings. In Lu 4:20 Jesus gave back the roll of Isaiah to the
attendant or beadle (\tōi hupēretēi\) whose business it was to
bring out the precious manuscript and return it to its place.
Jesus was a preacher of over a year when he began to teach in the
Capernaum synagogue. His reputation had preceded him (Lu 4:14).

1:22 {They were astonished} (\exeplēssonto\). Pictorial imperfect
as in Lu 4:32 describing the amazement of the audience,
"meaning strictly to strike a person out of his senses by some
strong feeling, such as fear, wonder, or even joy" (Gould). {And
not as their scribes} (\kai ouch hōs hoi grammateis\). Lu 4:32
has only "with authority" (\en exousiāi\). Mark has it "as having
authority" (\hōs echōn exousian\). He struck a note not found by
the rabbi. They quoted other rabbis and felt their function to be
expounders of the traditions which they made a millstone around
the necks of the people. By so doing they set aside the word and
will of God by their traditions and petty legalism (Mr 7:9,13).
They were casuists and made false interpretations to prove their
punctilious points of external etiquette to the utter neglect of
the spiritual reality. The people noticed at once that here was a
personality who got his power (authority) direct from God, not
from the current scribes. "Mark omits much, and is in many ways a
meagre Gospel, but it makes a distinctive contribution to the
evangelic history _in showing by a few realistic touches_ (this
one of them) _the remarkable personality of Jesus_" (Bruce). See
on Mt 7:29 for the like impression made by the Sermon on the
Mount where the same language occurs. The chief controversy in
Christ's life was with these scribes, the professional teachers
of the oral law and mainly Pharisees. At once the people see that
Jesus stands apart from the old group. He made a sensation in the
best sense of that word. There was a buzz of excitement at the
new teacher that was increased by the miracle that followed the
sermon.

1:23 {With an unclean spirit} (\en pneumati akathartōi\). This
use of \en\ "with" is common in the Septuagint like the Hebrew
_be_, but it occurs also in the papyri. It is the same idiom as
"in Christ," "in the Lord" so common with Paul. In English we
speak of our being in love, in drink, in his cups, etc. The
unclean spirit was in the man and the man in the unclean spirit,
a man in the power of the unclean spirit. Luke has "having," the
usual construction. See on ¯Mt 22:43. Unclean spirit is used as
synonymous with {demon} (\daimonion\). It is the idea of
estrangement from God (Zec 13:2). The whole subject of
demonology is difficult, but no more so than the problem of the
devil. Jesus distinguishes between the man and the unclean
spirit. Usually physical or mental disease accompanied the
possession by demons. One wonders today if the degenerates and
confirmed criminals so common now are not under the power of
demons. The only cure for confirmed criminals seems to be
conversion (a new heart).

1:24 {What have we to do with thee?} (\ti hēmin kai soi?\) The
same idiom in Mt 8:29. Ethical dative. Nothing in common
between the demon and Jesus. Note "we." The man speaks for the
demon and himself, double personality. The recognition of Jesus
by the demons may surprise us since the rabbis (the
ecclesiastics) failed to do so. They call Jesus "The Holy One of
God" (\ho hagios tou theou\). Hence the demon feared that Jesus
was come to destroy him and the man in his power. In Mt 8:29
the demon calls Jesus "Son of God." Later the disciples will call
Jesus "The Holy One of God" (Joh 6:69). The demon cried out
aloud (\anekraxen\, late first aorist form, \anekragen\, common
second aorist) so that all heard the strange testimony to Jesus.
The man says "I know" (\oida\), correct text, some manuscripts
"we know" (\oidamen\), including the demon.

1:25 {Hold thy peace} (\phimōthēti\). First aorist passive
imperative of \phimoō\. "Be quiet," Moffatt translates it. But it
is a more vigorous word, "Be muzzled" like an ox. So literally in
De 25:4, 1Co 9:9; 1Ti 5:18. It is common in Josephus, Lucian,
and the LXX. See Mt 22:12,34. Gould renders it "Shut up." "Shut
your mouth" would be too colloquial. Vincent suggests "gagged,"
but that is more the idea of \epistomazein\ in Tit 1:11, to
stop the mouth.

1:26 {Tearing him} (\sparaxan auton\). Margin, {convulsing him}
like a spasm. Medical writers use the word for the rotating of
the stomach. Lu 4:35 adds "when the demon had thrown him down
in the midst." Mark mentions the "loud voice" (\phonēi megalēi\),
a screech, in fact. It was a moment of intense excitement.

1:27 {They questioned among themselves} (\sunzētein autous\). By
look and word. {A new teaching} (\didachē kainē\). One surprise
had followed another this day. The teaching was fresh (\kainē\),
original as the dew of the morning on the blossoms just blown.
That was a novelty in that synagogue where only staid and stilted
rabbinical rules had been heretofore droned out. This new
teaching charmed the people, but soon will be rated as heresy by
the rabbis. And it was with authority (\kat' exousian\). It is
not certain whether the phrase is to be taken with "new
teaching," "It's new teaching with authority behind it," as
Moffatt has it, or with the verb; "with authority commandeth even
the unclean spirits" (\kai tois pneumasin tois akathartois
epitassei\). The position is equivocal and may be due to the fact
that "Mark gives the incoherent and excited remarks of the crowd
in this natural form" (Swete). But the most astonishing thing of
all is that the demons "obey him" (\hupakouousin autōi\). The
people were accustomed to the use of magical formulae by the
Jewish exorcists (Mt 12:27; Ac 19:13), but here was something
utterly different. Simon Magus could not understand how Simon
Peter could do his miracles without some secret trick and even
offered to buy it (Ac 8:19).

1:28 {The report of him} (\hē akoē autou\). Vulgate, _rumor_. See
Mt 14:1; 24:6. They had no telephones, telegraphs, newspapers
or radio, but news has a marvellous way of spreading by word of
mouth. The fame of this new teacher went out "everywhere"
(\pantachou\) throughout all Galilee.

1:29 {The house of Simon and Andrew} (\tēn oikian Simōnos kai
Andreou\). Peter was married and both he and Andrew lived
together in "Peter's house" (Mt 8:14) with Peter's wife and
mother-in-law. Peter was evidently married before he began to
follow Jesus. Later his wife accompanied him on his apostolic
journeys (1Co 9:5). This incident followed immediately after
the service in the synagogue on the sabbath. All the Synoptics
give it. Mark heard Peter tell it as it occurred in his own house
where Jesus made his home while in Capernaum. Each Gospel gives
touches of its own to the story. Mark has "lay sick of a fever "
(\katekeito puressousa\), lay prostrate burning with fever.
Matthew puts it "stretched out (\beblēmenēn\) with a fever." Luke
has it "holden with a great fever" (\ēn sunechomenē puretōi
megalōi\), a technical medical phrase. They all mention the
instant recovery and ministry without any convalescence. Mark and
Matthew speak of the touch of Jesus on her hand and Luke speaks
of Jesus standing over her like a doctor. It was a tender scene.

1:32 {When the sun did set} (\hote edusen ho hēlios\). This
picturesque detail Mark has besides "at even" (\opsias
genomenēs\, genitive absolute, evening having come). Matthew has
"when even was come," Luke "when the sun was setting." The
sabbath ended at sunset and so the people were now at liberty to
bring their sick to Jesus. The news about the casting out of the
demon and the healing of Peter's mother-in-law had spread all
over Capernaum. They brought them in a steady stream (imperfect
tense, \epheron\). Luke (Lu 4:40) adds that Jesus laid his hand
on every one of them as they passed by in grateful procession.

1:33 {At the door} (\pros tēn thuran\). At the door of Peter's
house. The whole city was gathered together there (ēn
episunēgmenē, past perfect passive periphrastic indicative,
double compound \epi\ and \sun\). Mark alone mentions this vivid
detail. He is seeing with Peter's eyes again. Peter no doubt
watched the beautiful scene with pride and gratitude as Jesus
stood in the door and healed the great crowds in the glory of
that sunset. He loved to tell it afterwards. {Divers diseases}
(\poikilais nosois\). See Mt 4:24 about \poikilos\ meaning
many-coloured, variegated. All sorts of sick folk came and were
healed.

1:34 {Devils} (\daimonia\). Demons it should be translated
always. {Suffered not} (\ouk ēphien\). Would not allow, imperfect
tense of continued refusal. The reason given is "because they
knew him" (\hoti ēideisan auton\). Whether "to be Christ"
(\Christon einai\) is genuine or not, that is the meaning and is
a direct reference to 1:24 when in the synagogue the demon
recognized and addressed Jesus as the Holy One of God. Testimony
from such a source was not calculated to help the cause of Christ
with the people. He had told the other demon to be silent. See on
¯Mt 8:29 for discussion of the word demon.

1:35 {In the morning, a great while before day} (\prōi ennucha
lian\). Luke has only "when it was day" (\genomenēs hēmeras\).
The word \prōi\ in Mark means the last watch of the night from
three to six A.M. \Ennucha lian\ means in the early part of the
watch while it was still a bit dark (cf. Mr 16:2 \lian prōi\).
{Rose up and went out} (\anastas exēlthen\). Out of the house and
out of the city, off (\apēlthen\, even if not genuine, possibly a
conflate reading from 6:32,46). "Flight from the unexpected
reality into which His ideal conception of His calling had
brought Him" (H.J. Holtzmann). Gould notes that Jesus seems to
retreat before his sudden popularity, to prayer with the Father
"that he might not be ensnared by this popularity, or in any way
induced to accept the ways of ease instead of duty." But Jesus
also had a plan for a preaching tour of Galilee and "He felt He
could not begin too soon. He left in the night, fearing
opposition from the people" (Bruce). Surely many a popular
preacher can understand this mood of Jesus when in the night he
slips away to a solitary place for prayer. Jesus knew what it was
to spend a whole night in prayer. He knew the blessing of prayer
and the power of prayer. {And there prayed} (\k'akei
prosēucheto\). Imperfect tense picturing Jesus as praying through
the early morning hours.

1:36 {Followed after him} (\katediōxen auton\). Hunted him out
(Moffatt). Perfective use of the preposition \kata\ (down to the
finish). The verb \diōkō\ is used for the hunt or chase, pursuit.
Vulgate has _persecutus est_. The personal story of Peter comes
in here. "Simon's intention at least was good; the Master seemed
to be losing precious opportunities and must be brought back"
(Swete). Peter and those with him kept up the search till they
found him. The message that they brought would surely bring Jesus
back to Peter's house.

1:38 {Into the next towns} (\eis tas echomenas kōmopoleis\). It
was a surprising decision for Jesus to leave the eager, excited
throngs in Capernaum for the country town or village cities
without walls or much importance. Only instance of the word in
the N.T. Late Greek word. The use of \echomenas\ for next is a
classic use meaning clinging to, next to a thing. So in Lu
13:33; Ac 13:44; 20:15; Heb 6:9. "D" here has \eggus\ (near).

1:39 {Throughout all Galilee} (\Eis holēn tēn Galilaian\). The
first tour of Galilee by Jesus. We are told little about this
great preaching tour.

1:40 {Kneeling down to him} (\kai gonupetōn\). Picturesque detail
omitted by some MSS. Lu 5:12 has "fell on his face."

1:41 {Being moved with compassion} (\splagchnistheis\). Only in
Mark. First aorist passive participle.

1:43 {Strictly charged} (\embrimēsamenos\). Only in Mark. Lu
5:14 has \parēggeilen\ (commanded). Mark's word occurs also in
14:5 and in Mt 9:30 and Joh 11:38. See on ¯Mt 9:30. It is
a strong word for the snorting of a horse and expresses powerful
emotion as Jesus stood here face to face with leprosy, itself a
symbol of sin and all its train of evils. The command to report
to the priests was in accord with the Mosaic regulations and the
prohibition against talking about it was to allay excitement and
to avoid needless opposition to Christ.

1:44 {For a testimony unto them} (\eis marturion autois\).
Without the formal testimony of the priests the people would not
receive the leper as officially clean.

1:45 {Began to publish it much} (\ērxato kērussein polla\). Lu
5:15 puts it, "so much the more" (\māllon\). One of the best
ways to spread a thing is to tell people not to tell. It was
certainly so in this case. Soon Jesus had to avoid cities and
betake himself to desert places to avoid the crowds and even then
people kept coming to Jesus (\ērchonto\, imperfect tense). Some
preachers are not so disturbed by the onrush of crowds.