Mark 1:35

Mark 1:35 in Multiple Translations

Berean Standard Bible BSB

Early in the morning, while it was still dark, Jesus got up and slipped out to a solitary place to pray.

King James Version KJV

And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.

American Standard Version ASV

And in the morning, a great while before day, he rose up and went out, and departed into a desert place, and there prayed.

Bible in Basic English BBE

And in the morning, a long time before daylight, he got up and went out to a quiet place, and there he gave himself up to prayer.

Free Bible Version FBV

Very early in the morning, while it was still dark, Jesus got up and went alone to a quiet place to pray.

Geneva Bible 1599 GNV

And in the morning very early before day, Iesus arose and went out into a solitarie place, and there praied.

Young's Literal Translation YLT

And very early, it being yet night, having risen, he went forth, and went away to a desert place, and was there praying;

World English Bible WEB

Early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there.

Noah Webster Bible WBS

And in the morning, rising a great while before day, he went out and departed into a solitary place, and there prayed.

Douay-Rheims 1899 DRV

And rising very early, going out, he went into a desert place: and there he prayed.

Translation for Translators T4T

Jesus got up very early the next morning while it was still dark. He left the house and went away from the town to a place where there were no people. Then he prayed there.

Plain English Version PEV

The next day, Jesus got up very early, before the sun came up, and he walked out from the town to pray by himself.

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Berean Amplified Bible — Mark 1:35

BAB

Word Study

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Mark 1:35 Interlinear (Deep Study)

BIB

GRK και πρωι εννυχον λιαν αναστας εξηλθεν και απηλθεν εις ερημον τοπον κακει προσηυχετο

και kai G2532 and Conj

πρωι prōi G4404 early Adv

εννυχον ennuchos G1773 at night Adv

λιαν lian G3029 greatly Adv

αναστας anistēmi G450 to arise Verb-2AAP-NSM

εξηλθεν exerchomai G1831 to go out Verb-2AAI-3S

και kai G2532 and Conj

απηλθεν aperchomai G565 to go away Verb-2AAI-3S

εις eis G1519 toward Prep

ερημον erēmos G2048 deserted Adj-ASM

τοπον topos G5117 place Noun-ASM

κακει kakei G2546 and there Adv-K

προσηυχετο proseuchomai G4336 to pray Verb-INI-3S

Greek Word Study

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Greek Word Reference — Mark 1:35

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πρωι prōi G4404 "early" Adv

At dawn or early in the morning, as seen in Matthew 16:3 and Mark 1:35. This refers to the time of daybreak or the morning watch.

Definition: πρωί (Rec. πρωΐ), adv. (πρό), [in LXX chiefly for בֹּקֶר ;] in the morning, early: Mat.16:3 (R, txt.) Mat.21:18, Mrk.1:35 11:20 13:35 15:1, Jhn.18:28 20:1; λίαν π., Mrk.16:2; ἅμα π., Mat.20:1; ἀπὸ π. (cf. ἀπὸ πρωΐθεν, Exo.18:13), Act.28:23.† (AS)

Usage: Occurs in 11 NT verses. KJV: early (in the morning), (in the) morning See also: Acts 28:23; Mark 13:35; Matthew 20:1.

εννυχον ennuchos G1773 "at night" Adv

This word means doing something at night, like Jesus praying in Mark 1:35. It describes actions that happen in the dark. In the Bible, it's used to show nighttime activities.

Definition: ἔννυχος, -ον (νύξ), [in LXX: 3Ma.5:5 * ;] (in cl. poët.; prose in late Gk. only) nightly. Neut., adverbially, ἔννυχα (Rec. -χον), by night: Mrk.1:35.† (AS)

Usage: Occurs in 1 NT verses. KJV: before day See also: Mark 1:35.

λιαν lian G3029 "greatly" Adv

The Greek word for greatly or exceedingly, used to describe something of high degree. It appears in Matthew 2:16 and 27:14, emphasizing the extent of an action. This word is often translated as 'exceeding' or 'very' in the KJV.

Definition: λίαν, adv. [in LXX chiefly for מְאֹד Gen.1:31 4:5, Jer.24:3, al.; Tob.9:4, 2Ma.11:1, al. ;] very, exceedingly: Mat.2:16 4:8 8:28 27:14 Mrk.1:35 6:51 (Rec. λ. ἐκ περισσοῦ) Mrk.9:3 16:2, Luk.23:8, 2Ti.4:15, II Jn 4, 3Jn.3 (cf. ὑτερλίαν).† (AS)

Usage: Occurs in 14 NT verses. KJV: exceeding, great(-ly), sore, very (+ chiefest) See also: 2 Corinthians 11:5; Mark 6:51; Matthew 27:14.

αναστας anistēmi G450 "to arise" Verb-2AAP-NSM

To arise means to stand up or get up from a position of rest or inactivity, as seen in Acts 9:41 and Matthew 22:24, and can also mean to be raised from the dead or to begin a new life.

Definition: ἀνίστημι (ἀνά, ἵστημι), [in LXX chiefly for קוּם ;] __1. causal, in fut. and 1 aor. act., with accusative, to raise up: Act.9:41; from death, Jhn.6:39, Act.2:32; to raise up, cause to be born or appear: Mat.22:24, Act.3:22, 26. __2. Intrans., in mid. and 2 aor act.; __(a) to rise: from lying, Mrk.1:35; from sitting, Luk.4:16; to leave a place, Mat.9:9; pleonastically, as Heb. קוּם, before verbs of going, Mrk.10:1, al. (see Dalman, Words, 23; M, Pr., 14); of the dead, Mat.17:23, Mrk.8:31; before ἐκ νεκρῶν, Mat.17:9, Mrk.9:9; __(b) to arise, appear: Act.5:36, Rom.15:12 (cf. ἐπ-, ἐξ- ἀνίστημι, and see Cremer, 306, 738; MM, VGT, see word). SYN.: ἐγείρω. (AS)

Usage: Occurs in 112 NT verses. KJV: arise, lift up, raise up (again), rise (again), stand up(-right) See also: 1 Corinthians 10:7; John 11:31; Hebrews 7:11.

εξηλθεν exerchomai G1831 "to go out" Verb-2AAI-3S

To go out or come out of a place, as in Matthew 10:11 and Mark 1:35, where Jesus and his disciples went out to preach. This word is also used in John 13:30, where Judas went out into the night. It can also mean to spread out or proceed from a place.

Definition: ἐξέρχομαι, [in LXX chiefly and very frequently for יצא, also for עלה ,בּוֹא, etc. ;] depon., to go, or come out of: Mat.10:11, Mrk.1:35, Jhn.13:30, al.; with inf., Mat.11:8, Mrk.3:21, Luk.7:25, 26 Act.20:8; id. before ἐπί, Mat.26:55, al.; εἰς, Mrk.1:38; ἵνα, Rev.6:2; ἐ. before ἐκ (cl. with genitive loc.), Mrk.5:2, Jhn.4:30, al.; ἔξω, with genitive, Mat.21:17, Mrk.14:68, Act.16:13, Heb.13:13; ἀπό, Mrk.11:12, Luk.9:5, Php.4:15; ἐκεῖθεν, Mat.15:21, Mrk.6:1, Luk.9:4, al.; of demons expelled, before ἐκ (ἀπό), with genitive of person(s), Mrk.1:25, 26 5:8, Luk.4:35, al.; of prisoners released, Mat.5:26, Act.16:40; ptcp., ἐξελθών, with indic., of verb of departure (cf. Dalman, Words, 20f.), Mat.8:32 15:21 24:1, Mrk.16:8, Luk.22:39, Act.12:9, 17 al. Metaphorical, __(a) of persons: 2Co.6:17, 1Jn.2:19; of birth or origin, Mat.2:6 (LXX), Heb.7:5 (cf . Gen.35:11); of escape from danger, ἐκ τ. χειρὸς αὐτῶν, Jhn.10:39; of public appearance, 1Jn.4:1; __(b) of things: Mat.24:27; esp. of utterances, reports, proclamations: φωνή, Rev.16:17 19:5; φήμη, Mat.9:26, Luk.4:14; ἀκοή, Mrk.1:28; λόγος, Jhn.21:23; δόγμα, Luk.2:1 (cf. δι-εξέρχομαι). (AS)

Usage: Occurs in 217 NT verses. KJV: come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad See also: 1 Corinthians 5:10; Luke 9:5; Hebrews 3:16.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απηλθεν aperchomai G565 "to go away" Verb-2AAI-3S

This word means to go away or depart from a place or person, as seen in Matthew 13:25. It can also mean to follow or go behind someone, and is often used in the Gospels to describe Jesus' travels. The word is used in various contexts, including Jesus' parables.

Definition: ἀπέρχομαι, [in LXX chiefly for הלךְ ;] __1. to go away, depart (also, in late writers, with "perfective" force, to arrive at a destination, the thought being carried on to the goal; M, Pr., 111f., 247; MM, see word); __(a) absol.: Mat.13:25, al.; ptcp., ἀπελθών, used pleonastically with other verbs as in Heb. (Dalman, Words, 21), Mat.13:28, al.; __(b) with mention of place or person: εἰς, Mat.14:15; ἐπί, Luk.24:24; πρός, Rev.10:9; ἀπό, Luk.1:38; ἐξω, Act.4:15; ἐκεῖ, Mat.2:22. __2. As in LXX, before ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), to go after, follow: Mrk.1:20, Jhn.12:19; metaphorically, Mrk.1:42, Rev.21:1. (AS)

Usage: Occurs in 118 NT verses. KJV: come, depart, go (aside, away, back, out, … ways), pass away, be past See also: Acts 4:15; Mark 6:32; James 1:24.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

ερημον erēmos G2048 "deserted" Adj-ASM

Deserted means being alone or uninhabited, like the desert where Jesus often went, as mentioned in Matthew 14:13 and Mark 1:36.

Definition: ἔρημος (in older Gk. ἔρῆμος), -ον [in LXX chiefly for מִדְבָּר ;] solitary, lonely, desolate, deserted: __(a) of persons, γυνή, Gal.4:27 (LXX); __(b) of places, Mat.14:13, 15 23:38 (WH, om.), Mrk.1:36 6:32, Luk.4:42 9:12, al.; as subst., ἡ ἔ. (sc. χώρα; as in Hdt., ii, 32, al.), the desert, Mat.3:1, 3, Mrk.1:3-4, Jhn.3:14, al.; pl., αἱ ἔ., desert places, Luk.1:80 5:16 8:29 (AS)

Usage: Occurs in 50 NT verses. KJV: desert, desolate, solitary, wilderness See also: 1 Corinthians 10:5; Luke 8:29; Hebrews 3:8.

τοπον topos G5117 "place" Noun-ASM

The Greek word for place or location, used in the Bible to describe a specific spot or area, such as a home or a tract of land, as seen in Matthew 24:15 and Luke 10:1. It can also refer to a condition or opportunity. In Acts 12:17, it describes a specific location where Peter went.

Definition: τόπος, -ου, ὁ, [in LXX chiefly for מָקוֹם ;] place: Luk.4:37 10:1, 32 Jhn.5:13 6:10, Act.12:17, 1Co.1:2, al.; τ. ἅγιος (cf. Isa.60:13), Mat.24:15; ἔρημος, Mat.14:13, al.; πεδινός, Luk.6:17; ἄνυδρος (pl.), Mat.12:43, Luk.11:24; κατὰ τόπος (BV, in divers places), Mat.24:7, Mrk.13:8; τραχεῖς τ., Act.27:29; τ. διθάλασσος (which see), ib. 41; ἑτοιμάζειν τ., Jhn.14:2, 3; ἔχειν, Rev.12:6; διδόναι, Luk.14:9; with genitive defin., τ. βασάνου, Luk.16:28; τ. καταπαύσεως, Act.7:49; κρανίου, Mat.27:33, Mrk.15:22, Jhn.19:17; before οὗ, Rom.9:26; ὅπου, Mat.28:6, Mrk.16:6, Jhn.4:20 6:23 10:40 11:30 19:41; ἐν ᾧ, Jhn.11:6; ἐφ ̓ ᾧ, Act.7:33; of a place which a person or thing occupies, Rev.2:5 6:14 12:8; τ. μαχαίρας, Mat.26:52; ὁ ἴδιος τ., Act.1:25; of a place in a book, Luk.4:17 (cf. Clem. Rom., I Co., 8, 4). Metaphorical, of condition, station, occasion, opportunity or power: Act.25:16, Rom.12:19 15:23, Eph.4:27 (cf. Sir.38:12). SYN.: χώρα (extensive), region; χωρίον (enclosed), a piece of ground. τ. is "a portion of space viewed in reference to its occupancy, or as appropriated to a thing " (Grimm-Thayer, see word). (AS)

Usage: Occurs in 89 NT verses. KJV: coast, licence, place, X plain, quarter, + rock, room, where See also: 1 Corinthians 1:2; Luke 4:37; Hebrews 8:7.

κακει kakei G2546 "and there" Adv-K

This phrase means 'and there' or 'there also', used in Matthew 5:23 and Mark 1:35. It's a way to refer to a specific place, often in relation to another location. This phrase helps to establish a sense of place and context.

Definition: κἀκεῖ (by crasis for καὶ ἐκεῖ, and so sometimes written, see infr.), and there, there also: Mat.5:23 (κ. ἐ., Tr., mg.) Mat.10:11 28:10 (κ. ἐ., T), Mrk.1:35 (κ. ἐ., L) Mrk.1:38 (κ. ἐ., WH) Mrk.14:15 (κ. ἐ., WH), Jhn.11:54, Act.14:7 17:13 22:10 25:20 27:6.† (AS)

Usage: Occurs in 8 NT verses. KJV: and there, there (thither) also See also: Acts 14:7; Acts 27:6; Matthew 10:11.

προσηυχετο proseuchomai G4336 "to pray" Verb-INI-3S

To pray to God, as Jesus did in Matthew 6:5-7 and Luke 1:10, or to worship Him

Definition: προσ-εύχομαι [in LXX chiefly for פָּלַל hith. ;] to pray (always of prayer to God, or in cl., to gods): absol., Mat.6:5-7, 9 14:23 19:13 26:36, 39 26:41, 44, Mrk.1:35 6:46 11:24-25 13:33 (WH, E, txt., om.) Mrk.14:32, 38-39 Luk.1:10 3:21 5:16 6:12 9:18, 28-29 11:1-2 18:1, 10 22:44 (WH, E, mg., om.), Act.1:24 6:6 9:11 10:9, 30 11:5 12:12 13:3 14:23 16:25 20:36 21:5 22:17 28:8, 1Co.11:4-5 14:14, 1Th.5:17, 1Ti.2:8, Jas.5:13, 18; before λέγων, Mat.26:39, 42, Luk.22:41; with dative instr., 1Co.11:5 14:14-15; μακρά, Mat.23:14 (WH, R, txt., om.), Mrk.12:40, Luk.20:47; ἐν πνεύματι (ἁγίῳ), Eph.6:18, Ju 20; προσευχῇ π. (a Hebraism, see: προσευχή), Jas.5:17; with accusative of thing(s), Luk.18:11, Rom.8:26; before ἐπί, with accusative of person(s), Jas.5:14; with dative of person(s), Mat.6:6, 1Co.11:13; before περί, with genitive, Act.8:15, Col.1:3 4:3, 1Th.5:25, 2Th.1:11 3:1, Heb.13:18; ὑπέρ, Mat.5:44 Luk.6:28, Col.1:9, Jas.5:16; before ἵνα, Mat.24:20, Mrk.13:18 14:35, Luk.22:46, 1Co.14:13; τοῦτο ἵνα, Php.1:9; with inf., Luk.22:46; before τοῦ, with inf. (Bl., § 71, 3), Jas.5:17.† (AS)

Usage: Occurs in 82 NT verses. KJV: pray (X earnestly, for), make prayer See also: 1 Corinthians 11:4; Luke 6:28; Hebrews 13:18.

Study Notes — Mark 1:35

Show Verse Quote Highlights

Context
Cross References
Mark 1:35 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 1:35
Jamieson-Fausset-Brown on Mark 1:35
Matthew Poole's Commentary on Mark 1:35
Trapp's Commentary on Mark 1:35
Ellicott's Commentary on Mark 1:35
Adam Clarke's Commentary on Mark 1:35
Cambridge Bible on Mark 1:35
Barnes' Notes on Mark 1:35
Whedon's Commentary on Mark 1:35
Sermons on Mark 1:35

Context — Jesus Prays and Preaches

33and the whole town gathered at the door. 34And He healed many who were ill with various diseases and drove out many demons. But He would not allow the demons to speak, because they knew who He was.

35Early in the morning, while it was still dark, Jesus got up and went out to a solitary place to pray.

36Simon and his companions went to look for Him, 37and when they found Him, they said, “Everyone is looking for You!”

Cross References

	Reference	Text (BSB)
1	Luke 6:12	In those days Jesus went out to the mountain to pray, and He spent the night in prayer to God.
2	Luke 5:16	Yet He frequently withdrew to the wilderness to pray.
3	Luke 22:39–46	Jesus went out as usual to the Mount of Olives, and the disciples followed Him. When He came to the place, He told them, “Pray that you will not enter into temptation.” And He withdrew about a stone’s throw beyond them, where He knelt down and prayed, “Father, if You are willing, take this cup from Me. Yet not My will, but Yours be done.” Then an angel from heaven appeared to Him and strengthened Him. And in His anguish, He prayed more earnestly, and His sweat became like drops of blood falling to the ground. When Jesus rose from prayer and returned to the disciples, He found them asleep, exhausted from sorrow. “Why are you sleeping?” He asked. “Get up and pray so that you will not enter into temptation.”
4	Ephesians 6:18	Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints.
5	Psalms 5:3	In the morning, O LORD, You hear my voice; at daybreak I lay my plea before You and wait in expectation.
6	Hebrews 5:7	During the days of Jesus’ earthly life, He offered up prayers and petitions with loud cries and tears to the One who could save Him from death, and He was heard because of His reverence.
7	John 6:15	Then Jesus, realizing that they were about to come and make Him king by force, withdrew again to a mountain by Himself.
8	Mark 6:46–48	After bidding them farewell, He went up on the mountain to pray. When evening came, the boat was in the middle of the sea, and Jesus was alone on land. He could see that the disciples were straining to row, because the wind was against them. About the fourth watch of the night, Jesus went out to them, walking on the sea. He intended to pass by them,
9	Matthew 14:23	After He had sent them away, He went up on the mountain by Himself to pray. When evening came, He was there alone,
10	Luke 4:42–43	At daybreak, Jesus went out to a solitary place, and the crowds were looking for Him. They came to Him and tried to keep Him from leaving. But Jesus told them, “I must preach the good news of the kingdom of God to the other towns as well, because that is why I was sent.”

Mark 1:35 Summary

[Jesus got up early in the morning, while it was still dark, to pray because He wanted to spend time with His Father before the busy day ahead. This shows us the importance of starting our day with prayer, just like Jesus did. By doing so, we can seek God's guidance and strength for the day, as Jesus did, and as we see in Matthew 4:4 and Luke 5:16. Jesus' example encourages us to make time for prayer, even when it's hard, and to trust in God's presence and provision throughout our day.]

Frequently Asked Questions

Why did Jesus get up early in the morning to pray?

Jesus got up early to pray because He needed to spend time with His Father, seeking guidance and strength for the day ahead, as seen in Mark 1:35 and supported by Matthew 4:4, which reminds us that Jesus lived by the word of God.

What does it mean that Jesus slipped out to a solitary place to pray?

Jesus going to a solitary place to pray shows us the importance of finding quiet time to communicate with God, away from distractions, just as we see in Luke 5:16 where Jesus often withdrew to solitary places to pray.

Is it significant that it was still dark when Jesus got up to pray?

The fact that it was still dark when Jesus got up to pray emphasizes His commitment to starting the day with prayer, regardless of the time or circumstances, much like Psalm 119:147, which says 'I rise before the dawn and cry for help; I have put my hope in your word.'

How can we apply Jesus' example of early morning prayer to our own lives?

We can apply Jesus' example by making time for prayer at the beginning of our day, as seen in Psalm 5:3, which says 'In the morning, Lord, you hear my voice; in the morning I lay my requests before you and wait expectantly.'

Reflection Questions

What are some distractions in my life that I need to set aside to make time for prayer?
How can I prioritize my day to ensure that I start with a quiet time of prayer and communion with God?
What are some things that I can learn from Jesus' example of slipping away to a solitary place to pray?
In what ways can I seek to deepen my relationship with God through early morning prayer?

Gill's Exposition on Mark 1:35

And in the morning, rising up a great white before day,.... On the morrow after the sabbath, on the first day in the morning, notwithstanding the fatigue of the former day, through preaching and

Jamieson-Fausset-Brown on Mark 1:35

And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. And in the morning - that is, of the day after this remarkable Sabbath; or, on the First day of the week.

Matthew Poole's Commentary on Mark 1:35

Secret prayer stands commended to us, as by the precept of Christ, , so by his frequent example, to teach us that our duty in prayer is not discharged without it: we are to pray with all prayer and supplication. There is in public and private prayer a more united strength and interest, but in secret prayer an advantage for more free and full communication of our souls unto God. Christ for this chooseth the morning, as the time freest from distractions and company; and a solitary place, as fittest for a secret duty.

Trapp's Commentary on Mark 1:35

35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. Ver. 35. And in the morning, &c.] The fittest time for prayer, or any serious business. Therefore not only David, Psalms 5:3, and other saints, but also heathens chose the morning chiefly for sacrifice; as Nestor in Homer, the Argonauts in Apollonius. The Persian magi sang hymns to their gods at break of day, and worshipped the rising sun. The Pinarii and Potitii sacrificed every morning and evening to Hercules, upon the great altar at Rome, &c. Men should rise early, on the Sabbath day especially, both the better to prepare for the public, as also to consecrate as much time as they can, Psalms 92:2; Exodus 19:14-16 Shall Philistines be up early to go to see Dagon, Papists to matins, Israel to dance before their golden calf, Exodus 32:5-6; young men may go Maying, ringing, &c.; worldlings to their markets, fairs, by peep of day; and shall Christians lie bathing in their beds on their Lord’ s day?

Ellicott's Commentary on Mark 1:35

(35) A great while before day.—Literally, very early, while it was yet night. The note of time is peculiar to St. Mark. Prayer seems to have been sought now, as at other times, after a day of extraordinary and exhausting labour.

Adam Clarke's Commentary on Mark 1:35

Verse 35. In the morning a great while before day] By πρωι, the morning, is to be understood the whole space of three hours, which finished the fourth watch of the night. And there prayed.] Not that he needed any thing, for in him dwelt all the fulness of the Godhead bodily; but that he might be a pattern to us. Every thing that our blessed Lord did he performed either as our pattern, or as our sacrifice.

Cambridge Bible on Mark 1:35

35–39. Solitary Prayer. Tour in Galilee 35. in the morning, … a great while before day] Another graphic touch of the Evangelist. He brings the scene before our eyes. The previous day had been a long day of conflict with and victory over the kingdom of sin and death. He now retires to refresh Himself in the heaven of prayer, in communion with His Father. He prepares Himself in the desert for a second great mission of Love, this time accompanied by His first four disciples. a solitary place] “A remarkable feature of the Lake of Gennesaret was that it was closely surrounded with desert solitudes. These ‘desert places’ thus close at hand on the table-lands or in the ravines of the eastern and western ranges, gave opportunities of retirement for rest or prayer. ‘Rising up early in the morning while it was yet dark’ or ‘passing over to the other side in a boat,’ He sought these solitudes, sometimes alone, sometimes with His disciples. The Lake in this double aspect is thus a reflex of that union of energy and rest, of active labour and deep devotion, which is the essence of Christianity, as it was of the Life of Him, in whom that union was first taught and shewn.” Stanley’s Sinai and Palestine, pp. 378, 379.

Barnes' Notes on Mark 1:35

And in the morning, rising up a great while before day - Luke says Luke 4:42, “when it was day.” The passage in Mark means, in the original, not literally “a great while before day,” but very early,

Whedon's Commentary on Mark 1:35

35. And in the morning — The day after the Sabbath he retired from the crowds to find a place of prayer.

Sermons on Mark 1:35

	Sermon	Description
	Dealing With the Pressure of Time by Charles Stanley	In this sermon, the preacher emphasizes the importance of making a choice regarding one's eternal existence. He warns against delaying the decision to accept Jesus Christ as person
	(John - Part 26): Jesus Walking on Water by A.W. Tozer	In this sermon, the preacher emphasizes that according to the Bible, human society is lost and under divine sentence. He highlights the powerful influence and magnetic attraction t
	Bearing Fruit - Part 7 by Keith Daniel	This sermon emphasizes the vital importance of maintaining a consistent and genuine quiet time with God, highlighting how neglecting this time can lead to spiritual downfall and th
	(Demonology) How the Warfare Goes by Willie Mullan	In this sermon, the preacher discusses the power of the devil and his influence over various realms, including the political, physical, mental, and spiritual realms. The preacher e
	1 Thessalonians 5:17 by Paul Washer	In this sermon, the speaker focuses on the importance of prayer and rejoicing always. He emphasizes that even in difficult circumstances, believers should find joy because it is Go
	Exploring True Faith (2 of 2) by Art Katz	In this sermon, the preacher discusses a confrontation between two realities: the reality of Satan, the false usurper, and the reality of God. This showdown has been ongoing since
	From Simon to Peter #08 - in His Steps by J. Glyn Owen	In this sermon, the preacher emphasizes the importance of knowing the reason for our existence and why God has preserved and redeemed us. He uses the example of Jesus, who, in comm