Chapter 3

Mark Chapter 3: (Introduction to the Gospels, Coding Reference)

¹And he entered again into the sacred-assembly, and a person, having the hand having had been withered^‹a›, was there. ²And they were watching-assiduously him, if {within} the Sabbaths he will medically-treat him so-that they might accuse him. ³And he says to the person, the-one having the ┌withered┐ hand ╓having had been withered╖, “╓To have arisen╖ ┌Arise^you┐ into the-one middle.”

⁴And he says to them, “Is-it-lawful {within} the Sabbaths to have done-good or to have done-ill; to have rescued physical-life or to have killed?”

Moreover, the-ones were keeping-silent. ⁵And he, having gazed around them, being mortified with wrath upon the obtuseness of the heart of them, says to the person, “Stretch-out^you the hand ╓of you╖, not-only did he stretch-out, but-also the hand of him was restored ╓{the-one} healthy as the-one other╖.

⁶And ╓immediately╖ ┌straightway┐ the Pharisees, having gone-forth, ╓were making╖ ┌were giving-freely┐ counsel with the Herodians against him to-the-end-that they might destroy-utterly him.

⁷And the Jesus retreated with the adherents of him towards the sea, and a large ╓multitude from the Galilee followed him╖ ┌multitude from the Galilee followed┐, and from the Judea, ⁸and from a Jerusalem, and from the Idumaea, and across the Jordan River, and ╓the ones╖ around a Tyre and a Sidon. A large multitude, having heard as-much-as he was doing, came towards him.

⁹And he said to the adherents of him so-that a small-fishing-boat may remain-in-attendance to him because-of the crowd so-that they may not squeeze him. ¹⁰For he medically-treated {the-ones} many therefore to assail him; {the-ones} as-many-as were having diseases so-that they might contact him.

¹¹And whenever the spirits, the-ones impure, ╓ascertained╖ ┌ascertained┐ him, ╓it was assaulting╖ ┌they were assaulting┐ him, and ╓it was screaming╖ ┌they were screaming┐ saying, “That you are the son of the god!” ¹²And mightily he was censuring them so-that they might not make him prominent^‹b›.

¹³And he ascends into the mountain, and he addresses whom he was desiring, and they came-forth towards him, ¹⁴and he made {the-ones} twelve, ┌whom also he named earthly-messengers,┐ so-that they might be with him, and so-that he may send-authoritatively them to herald, ¹⁵and to have an authority ╓to medically-treat the insanities and╖ to cast-forth the inferior-divine-beings.

¹⁶┌And he made the-ones twelve┐ and he placed-upon the Simon ╓a name╖ ┌a┐ Peter; ¹⁷and a James, the-one of the Zebedee, and a John, the brother of the James, and he placed-upon them names Boanerges which is sons of a thunder; ¹⁸and an Andrew; and a Philip; and a Bartholomew; and a Matthew; and a Thomas; and a James the-one of the Alphaeus; and a Thaddeus; and a Simon, the ╓Cananite^‹c›╖ ┌Cananean^‹c›┐; ¹⁹and a Judas Iscariot who also handed-over him.

²⁰And ╓they come╖ ┌he comes┐ into a home, and again ╓a╖ ┌the┐ crowd meets therefore not to be-being-able {to move towards} them, ╓and-not╖ ┌not-even┐ to have eaten a loaf-of-bread. ²¹And having heard, the-ones beside him came-forth to have seized him for they were saying, “Because he amazed^‹d›.”

²²And the scribes, the-ones, having descended from a Jerusalem, were saying, “That he has a Beelzebul, and that within the ruler of the inferior-divine-beings he casts-forth the inferior-divine-beings.”

²³And he, having addressed them within analogies, was saying to them,

“How is- the adversary -being-able to cast-forth the adversary?

²⁴And if- a dominion -would be disunited onto itself; that, the dominion, is-being-able not to have been stood.

²⁵And if- a house -would be disunited onto itself; that, the house, ╓is-being-able╖ ┌will-be-able┐ not to have been stood.

²⁶And if the adversary stood-up onto itself, and it ╓has had been disunited╖ ┌was disunited┐; it is-being-able not ╓to have been stood╖ ┌to stood┐, but it has completion.

²⁷┬No┬┌But no┐! No-one, having entered into the house of the-one strong, is-being-able to have plundered the equipment of him, except- he -would bind first the-one strong, and at-that-time he ╒will plunder╒ ╥might plunder╥ the house of him.

²⁸Truly, I say to you, “That all the faults will be dismissed to the sons of the humanity and as-many-as ╓defamations they would slander╖ ┌the defamations if- they -would slander┐. ²⁹Moreover whoever might slander into the spirit, the one-sacred, he has not dismissal into the eon, but he is {the-one} guilty of ╓a judgment╖ ┌a fault┐ lasting-for-an-eon, ³⁰because they were saying, “He has an impure spirit.”

³¹╓Then╖ ┌And┐ the brothers ┌of him┐ and the mother of him ╓come╖ ┌comes┐, and ╓having had stood╖ ┌standing┐ outside, they, ╓summoning╖ ┌calling┐ him, sent-authoritatively {a message} towards him. ³²And a crowd was-seated around him, ╓moreover╖ ┌and┐ they ╓said╖ ┌say┐ to him, “Lo! The mother of you and the brothers of you and the sisters of you are seeking you outside.”

³³And ╓he replied, saying╖ ┌he, having replied, says┐ to them, “Who is the mother of me ╓or╖ ┌and┐ the brothers of me?”

³⁴And he, having gazed-around the-ones being-seated surrounding around him, he says, “Observe^you! The mother of me and the brothers of me, ³⁵for who would do the will of the god, this-one is a brother of me and a sister of me and a mother.”

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^‹a›Withered is the loss of functionality by becoming crippled because of the drying up of the flesh.

^‹b›The Greek is φανερός, phaneros, meaning apparent, manifest, evident implying the true nature of Jesus as the son of God.

^‹c›Scholars are not in agreement as how to interpret the Greek Κανανίτης, Kanavitēs which is another form for Καναναῖος, Kanavaios. Some consider this to be one from Cana, but others see the αῖος ending signifying a sect and derived from the Aramaic for Zealot, thus that usage also occurs in translations. I have used the English transliteration equivalents for these, Cananite and Cananean, respectivefully.

^‹d›The Greek is ἐξίστημι, existēmi meaning to throw out of position, hence to amaze, astonish, throw into wonderment or it may be used negatively to describe one not having his right mind as being possessed by demons as commonly expressed through the gospels. The following verses imply this latter meaning.

Mark 1 ~ 2 ~ 4 ~ 5 ~ 6 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 12 ~ 13 ~ 14 ~ 15 ~ 16

updated: January 2011

original: December 2007

Contact: Jerome Scholle

Email: jscholle@christianbear.org