The Meaning of Mark 3:1 Explained

Mark 3:1

KJV: And he entered again into the synagogue; and there was a man there which had a withered hand.

YLT: And he entered again into the synagogue, and there was there a man having the hand withered,

Darby: And he entered again into the synagogue; and there was there a man having his hand dried up.

ASV: And he entered again into the synagogue; and there was a man there who had his hand withered.

KJV Reverse Interlinear

And  he entered  again  into  the synagogue;  and  there was  a man  there  which had  a withered  hand. 

What does Mark 3:1 Mean?

Context Summary

Mark 3:1-19 - The Lord Of The Sabbath
The ritualist demands the outward, the conventional, the ancient usage of the past. Christ says, "Be natural." The needs of man, whether of body or of soul, are greater than ceremonial restriction. Ceremonies are only expressions of life, and where life is wanting, they are meaningless and void.
The withered hand, Mark 3:1-6. Through long disuse of powers which God has given, but which we have refrained from exercising, degeneration may have set in; Christ, however, bids us exert them again. In so far as we dare to obey, we shall find ourselves able. Dare to speak, or pray, or work, not at the impulse of your nature, but at His bidding, and you will suddenly find yourself given power.
The Apostolate, Mark 2:7-19. On three occasions Christ used the boat as His pulpit, Mark 4:1; Luke 5:3. We must be disciples (learners), before we can be apostles (those sent). As the Father sent the Master, so the Master sends us. Our mission is threefold-to bear Him company, to perform His errands, and to cast out devils. What infinite variety in the apostolic band! The Boanergic group of four; the group of questioners who were sometimes doubters; and the group of practical men, whose business capacity was a snare at least to one. If there was a traitor even amid the Twelve, who can expect to find his fields free from tares? [source]

Chapter Summary: Mark 3

1  Jesus heals the withered hand,
10  and many other infirmities;
11  rebukes the unclean spirit;
13  chooses his twelve apostles;
22  convinces the blasphemy of casting out demons by Beelzebub;
31  and shows who are his brother, sister, and mother

Greek Commentary for Mark 3:1

Had his hand withered [εχηραμμενην εχων την χειρα]
He had his (the in the Greek, common idiom with article as possessive) hand (right hand, Luke 6:6) in a withered state, perfect passive participle (adjective χηραν — xēran in Matthew and Luke), showing that it was not congenital, but the result of injury by accident or disease. Bengel: Non ex utero, sed morbo aut vulnere. [source]
A withered hand [ἐξηραμμένην τὴν χεῖρα]
More correctly Rev., his hand withered. The participle indicates that the withering was not congenital, but the result of accident or disease. Luke says his right hand. [source]

Reverse Greek Commentary Search for Mark 3:1

Matthew 10:1 The disciples [τούς μαθητὰς]
The or his, referring to them as already chosen, though he nowhere relates their choosing. See Mark 3:14; Luke 6:13. [source]
Matthew 10:1 His twelve disciples [τους δωδεκα ματητας αυτου]
First mention of the group of “learners” by Matthew and assumed as already in existence (note the article) as they were (Mark 3:14). They were chosen before the Sermon on the Mount was delivered, but Matthew did not mention it in connection with that sermon.Gave them authority (εδωκεν αυτοις εχουσιαν — edōken autois exousian). “Power” (Moffatt, Goodspeed). One may be surprised that here only the healing work is mentioned, though Luke (Luke 9:2) has it “to preach the kingdom of God, and to heal the sick.” And Matthew says (Matthew 10:7), “And as ye go, preach.” Hence it is not fair to say that Matthew knows only the charge to heal the sick, important as that is. The physical distress was great, but the spiritual even greater. Power is more likely the idea of εχουσια — exousia here. This healing ministry attracted attention and did a vast deal of good. Today we have hospitals and skilled physicians and nurses, but we should not deny the power of God to bless all these agencies and to cure disease as he wills. Jesus is still the master of soul and body. But intelligent faith does not justify us in abstaining from the help of the physician who must not be confounded with the quack and the charlatan. [source]
Matthew 10:2 The names of the twelve apostles [των δωδεκα αποστολων τα ονοματα]
This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark 3:13-19) and Luke (Luke 6:12-16) state that Jesus “chose” them, “appointed” them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke 6:17). Simon heads the list The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer Iscariot is usually explained as “man of Kerioth” down near Edom (Joshua 15:25). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark 6:7). Matthew names them in pairs, probably as they were sent out. [source]
Matthew 5:1 He went up into the mountain [ανεβη εις το ορος]
Not “a” mountain as the Authorized Version has it. The Greek article is poorly handled in most English versions. We do not know what mountain it was. It was the one there where Jesus and the crowds were. “Delitzsch calls the Mount of Beatitudes the Sinai of the New Testament” (Vincent). He apparently went up to get in closer contact with the disciples, “seeing the multitudes.” Luke (Luke 6:12) says that he went out into the mountain to pray, Mark (Mark 3:13) that he went up and called the twelve. All three purposes are true. Luke adds that after a whole night in prayer and after the choice of the twelve Jesus came down to a level place on the mountain and spoke to the multitudes from Judea to Phoenicia. The crowds are great in both Matthew and in Luke and include disciples and the other crowds. There is no real difficulty in considering the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke as one and the same. See full discussion in my Harmony of the Gospels. [source]
Mark 5:29 Plague []
See on Mark 3:10. [source]
Mark 3:13 Whom he would [οὓς ἤθελεν αὐτός]
Rev., more strictly, “whom he himself would;” not allowing any to offer themselves for special work. Out of the larger number thus called he selected twelve. See Mark 3:14. [source]
Mark 5:5 He was crying out, and cutting himself with stones [ην κραζων και κατακοπτων εαυτον λιτοις]
Further vivid details by Mark. Night and day his loud scream or screech could be heard like other demoniacs (cf. Mark 1:26; Mark 3:11; Mark 9:26). The verb for cutting himself occurs here only in the N.T., though an old verb. It means to cut down (perfective use of κατα — katȧ). We say cut up, gash, hack to pieces. Perhaps he was scarred all over with such gashes during his moments of wild frenzy night and day in the tombs and on the mountains. Periphrastic imperfect active with ην — ēn and the participles. [source]
Mark 5:29 I am healed [ιαμαι]
Ιαται — Iātai retains the perfect passive in the indirect discourse. It was a vivid moment of joy for her. The plague It is an old word that was used for afflictions regarded as a scourge from God. See note on Mark 3:10. [source]
Mark 3:17 Boanerges, which is Sons of thunder [οανηργες ο εστιν υιοι βροντης]
This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in Luke 9:34 when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means sons of tumult, sons of thunder in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (Mark 3:19). Andrew, (from ανηρ — anēr a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John‘s Gospel (John 21:2). He probably had both names. Matthew is a Hebrew name meaning gift of God Thomas is Hebrew and means Twin (Didymus, John 11:16). There are two uses of the name of James Thaddeus is another name for Lebbaeus. [source]
Luke 7:21 Diseases - plagues [νόσων - μαστίγων]
See on Matthew 4:23; and Mark 3:10. Marking the two classes of disease recognized in medical writings, chronic and acute. [source]
Luke 6:6 Withered []
See on Mark 3:1. [source]
Luke 6:14 James and John []
See on Mark 3:17. [source]
Luke 6:14 Philip and Bartholomew []
See on Mark 3:18. [source]
Luke 6:15 Thomas []
See on Mark 3:18. [source]
Luke 6:15 Simon []
Distinguished by Matthew and Hark as the Cananaean. See on Matthew 10:4; and Mark 3:18. [source]
Luke 6:16 Judas []
See on Thaddaeus, Mark 3:18. [source]
Luke 6:14 Andrew []
See on Mark 3:18. [source]
Luke 14:18 To make excuse [παραιτεισται]
This common Greek verb is used in various ways, to ask something from one (Mark 15:6), to deprecate or ask to avert (Hebrews 12:19), to refuse or decline (Acts 25:11), to shun or to avoid (2 Timothy 2:23), to beg pardon or to make excuses for not doing or to beg (Luke 14:18). All these ideas are variations of αιτεω — aiteō to ask in the middle voice with παρα — para in composition.The first (ο πρωτος — ho prōtos). In order of time. There are three of the “many” (“all”), whose excuses are given, each more flimsy than the other.I must needs I have necessity. The land would still be there, a strange “necessity.”Have me excused (εχε με παρηιτημενον — eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω — echō but certainly not here a Greek periphrasis for παρηιτησο — parēitēso This perfect passive participle is predicate and agrees with με — me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
Luke 14:18 I must needs [εχω αναγκην]
I have necessity. The land would still be there, a strange “necessity.”Have me excused (εχε με παρηιτημενον — eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω — echō but certainly not here a Greek periphrasis for παρηιτησο — parēitēso This perfect passive participle is predicate and agrees with με — me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
Luke 14:18 Have me excused [εχε με παρηιτημενον]
An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω — echō but certainly not here a Greek periphrasis for παρηιτησο — parēitēso This perfect passive participle is predicate and agrees with με — me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
Luke 6:12 He went out into the mountains to pray [εχελτειν αυτον εις το ορος προσευχασται]
Note εχ — ex - where Mark 3:13 has goeth up Luke alone has “to pray” as he so often notes the habit of prayer in Jesus. [source]
Luke 6:13 He chose from them twelve [εκλεχαμενος απ αυτων δωδεκα]
The same root It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε — exelexasthe and εχελεχαμην — exelexamēn as here by Luke.Whom also he named apostles (ους και αποστολους ωνομασεν — hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω — apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας — apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
Luke 6:13 Whom also he named apostles [ους και αποστολους ωνομασεν]
So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω — apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
Luke 6:17 He came down with them [καταβας μετ αυτων]
Second aorist active participle of καταβαινω — katabainō common verb. This was the night of prayer up in the mountain (Mark 3:13; Luke 6:12) and the choice of the Twelve next morning. The going up into the mountain of Matthew 5:1 may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he “sat down” (Matthew 5:1), above the plain or “level place” It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see notes on Matthew 5:1. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ‘s conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. Matthew 5:1 speaks of “the multitudes” and “his disciples.” Luke 6:17 notes “a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon.” They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from “the sea coast of Tyre and Sidon” “to hear him and to be healed (ιατηναι — iathēnai first aorist passive of ιαομαι — iaomai) of their diseases.” [source]
John 19:1 Scourged [ἐμαστίγωσεν]
Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29, Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
John 14:22 Judas []
See on Thaddaeus, Mark 3:18. [source]
John 13:25 Lying [ἐπιπεσὼν]
This word is, literally, to fall upon, and is so rendered in almost every instance in the New Testament. In Mark 3:10, it is applied to the multitudes pressing upon Christ. It occurs, however, nowhere else in John, and therefore some of the best authorities read ἀναπεσὼν , leaning back, a verb which John uses several times in the Gospel, as in John 13:12. So Rev. Whichever of the two is read, it points out the distinction, which the A.V. misses by the translation lying, between ἦν ἀνακείμενος (John 13:23), which describes the reclining position of John throughout the meal, and the sudden change of posture pictured by ἀναπεσὼν , leaning back. The distinction is enforced by the different preposition in each case: reclining in ( ἐν ) Jesus' bosom, and leaning back ( ἀνά ). Again, the words bosom and breast represent different words in the Greek; κόλπος representing more generally the bend formed by the front part of the reclining person, the lap, and στῆθος the breast proper. The verb ἀναπίπτω , to lean back, always in the New Testament describes a change of position. It is used of a rower bending back for a fresh stroke. Plato, in the well-known passage of the “Phaedrus,” in which the soul is described under the figure of two horses and a charioteer, says that when the charioteer beholds the vision of love he is afraid, and falls backward ( ἀνέπεσεν ), so that he brings the steeds upon their haunches. [source]
John 12:22 Philip - Andrew []
They appear together in John 1:45; John 6:7, John 6:8. Compare Mark 3:18. [source]
John 11:16 Didymus [Δίδυμος]
Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on Mark 3:18. The word occurs only in John's Gospel. [source]
John 1:45 Nathanael []
Probably the same as Bartholomew. See on Bartholomew, Mark 3:18. [source]
John 1:43 Philip []
See on Mark 3:18. For hints of his character see John 6:5, John 6:7; John 12:21sqq.; John 14:8, John 14:9. [source]
John 1:40 Andrew []
See on Mark 3:18. Compare Mark 13:3; John 6:8; John 12:22. [source]
John 15:27 And ye also bear witness [και υμεις δε μαρτυρειτε]
Present active indicative or imperative (do ye bear witness), same form of μαρτυρεω — martureō “Ye also” as well as the Holy Spirit, ye also when filled with and taught by the Holy Spirit the things concerning Jesus. It is here that Christians fail most. Have been Progressive present of ειμι — eimi “are with me from the beginning of my ministry” as in John 14:9. They were chosen to be with Christ (Mark 3:14). [source]
John 1:34 I have seen [εωρακα]
Present perfect active of οραω — horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω — martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
John 14:22 Not Iscariot [ουχ ο Ισκαριωτης]
Judas Iscariot had gone (John 13:30), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark 3:17; Matthew 10:3) and the brother (or son) of James (Luke 6:16; Acts 1:13). This is the fourth interruption of the talk of Jesus (by Peter, John 13:36; by Thomas, John 14:5; by Philip, John 14:8; by Judas, John 14:22). And not to the world Judas caught at the word εμπανιζω — emphanizō in John 14:21 as perhaps a Messianic theophany visible to all the world as at the judgment (John 5:27.). He seems to suspect a change of plan on the part of Jesus (τι γεγονεν οτι — ti gegonen hoti = how has it happened that). [source]
John 17:18 Sent I them [απεστειλα αυτους]
The very verb (αποστελλω — apostellō) used of the original commission of these men (Mark 3:14) and the special commission (Luke 9:2) and the renewal of the commission after the resurrection (John 20:21., both αποστελλω — apostellō and πεμπω — pempō here). [source]
Acts 8:5 Philip []
The deacon (Acts 6:5). Not the apostle. On the name, see on Mark 3:18. [source]
Acts 22:3 Zealous [ζηλωτὴς]
Or a zealot. On the word as a title, see on Mark 3:18. [source]
Acts 1:13 They were abiding [ησαν καταμενοντες]
Periphrastic imperfect active. Perfective use of κατα — kata to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts 12:12). Here alone in the N.T., though old compound. Some MSS. here read παραμενοντες — paramenontes This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. Simon the Zealot (Σιμον ο ηλωτης — Simon ho Zēlōtēs). Called Simon the Cananaean (ο Χαναναιος — ho Cananaios) in Matthew 10:4, Mark 3:18, but Zealot in Luke 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See note in Volume 1 on the Gospel of Matthew for discussion of the four lists of the apostles. Judas the son of James Literally, Judas of James, whether son or brother (cf. Judges 1:1) we do not really know. “Of James” is added to distinguish him from Judas Iscariot (John 14:22). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot. [source]
Acts 1:13 Simon the Zealot [Σιμον ο ηλωτης]
Called Simon the Cananaean (ο Χαναναιος — ho Cananaios) in Matthew 10:4, Mark 3:18, but Zealot in Luke 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See note in Volume 1 on the Gospel of Matthew for discussion of the four lists of the apostles. [source]
Acts 16:17 The Most High God [του τεου του υπσιστου]
Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as “son of the Most High God” (Luke 8:28. Cf; also Mark 1:24; Mark 3:11; Matthew 8:29; Luke 4:41, etc.). She may have heard Paul preach about Jesus as the way of salvation. [source]
Acts 8:5 Philip [Πιλιππος]
The deacon (Acts 6:5) and evangelist (Acts 21:8), not the apostle of the same name (Mark 3:18). [source]
Acts 8:7 For many [πολλοι γαρ]
So the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was “the unclean spirits” that “came out” The margin of the Revised Version has it “came forth,” as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mark 3:11; Luke 4:41). [source]
Galatians 1:14 Zealous [ζηλωτὴς]
Lit. a zealot. The extreme party of the Pharisees called themselves “zealots of the law”; “zealots of God.” See on Simon the Canaanite, Mark 3:18. Paul describes himself under this name in his speech on the stairs, Acts 22:3. Comp. Philemon 3:5, Philemon 3:6. [source]
Galatians 4:6 Crying [κρᾶζον]
A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285,287, of two men in a quarrel, trying to bawl each other down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; Matthew 15:23; Matthew 27:50; Mark 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες sayingor διδάσκων teachingSee Matthew 8:29; Matthew 15:22; Mark 3:11; John 7:28, etc. In Mark 10:47the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mark 10:48; Mark 11:9; Mark 15:13, Mark 15:14; Luke 18:39; Acts 7:60; Acts 19:34; Romans 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as 4:3; 6:7; Psalm 21:2,5; 27:1,54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans href="/desk/?q=ro+9:27&sr=1">Romans 9:27; John 1:15, and is used of Jesus himself, as John 7:28, John 7:37; John 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Romans 8:15the statement is inverted. The believer cries under the power of the Spirit. [source]
1 Thessalonians 5:5 Children of light [υἱοὶ φωτός]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
2 Timothy 4:2 Rebuke [ἐπιτίμησον]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
2 Timothy 2:19 Let every one that nameth the name of Christ depart from iniquity []
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a special virtue, as in incantation, as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philemon 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; Philemon 4:1-7; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]
Titus 2:14 A peculiar people [λαὸν περιούσιον]
Λαός peopleonly here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and Revelation. Περιούσιος N.T.oA few times in lxx, always with λαός . See Exodus 19:5; Exodus 23:22; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18. The phrase was originally applied to the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. 1 Peter 2:10. Περιούσιος is from the participle of περιεῖναι tobe over and above: hence περιουσία abundanceplenty. Περιούσιος also means possessed over and above, that is, specially selected for one's own; exempt from ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family. Accordingly the sense is given in Ephesians 1:14, where believers are said to have been sealed εἰς ἀπολύτρωσιν τῆς περιποιήσεως witha view to redemption of possession, or redemption which will give possession, thus = acquisition. So 1 Peter 2:9, where Christians are styled λαὸς εἰς περιποίησιν apeople for acquisition, to be acquired by God as his peculiar possession. Comp. 1 Thessalonians 5:9; 2 Thessalonians 2:14, and περιποιεῖσθαι toacquire, Acts 20:28. The phrase καθαρίζειν λαὸν topurify the people, in lxx, Nehemiah 12:30; Acts href="/desk/?q=ac+21:20&sr=1">Acts 21:20; Acts 22:3; 1 Peter 3:13. Only here in Pastorals. In Paul, 1 Corinthians 14:12; Galatians 1:14. For the word as a title, see on the Canaanite, Matthew 10:4, and see on Mark 3:18. [source]
Hebrews 3:2 To him that appointed him [τῷ ποιήσαντι αὐτὸν]
Constituted him apostle and high priest. Some render created, referring to Christ's humanity or to his eternal generation. So the Old Latin, creatori suo; but this does not suit the context. Ποιεῖν often in Class. in the sense of institute, as sacrifices, funerals, assemblies, etc., and in the middle voice of adoption as a son. See 1 Samuel 12:6; Mark 3:14; Acts 2:36. [source]
1 Peter 1:14 Obedient children [τέκνα ὑπακοῆς]
Literally, and more correctly, as Rev., children of obedience. See on Mark 3:17. The Christian is represented as related to the motive principle of his life as a child to a parent. [source]
Revelation 9:18 These three []
Add πληγῶν plagueson which see on Mark 3:10; see on Luke 10:30. [source]
Revelation 5:6 Sent forth [ἀπεσταλμένα]
See on Mark 3:14. [source]
Revelation 15:1 The seven last plagues [πληγὰς ἑπτὰ τὰς ἐσχάτας]
Lit., seven plagues the last. Rev., “which are the last.” See on Mark 3:10; see on Luke 10:30. [source]
Revelation 11:6 With all plagues [πάσῃ πληγῇ]
Singular number. Rev., correctly, with every plague. See on Mark 3:10. Not merely with the plagues with which Moses smote Egypt. [source]
Revelation 16:13 Three unclean spirits [πνευματα τρια ακαταρτα]
Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.” [source]
Revelation 6:1 In a voice of thunder [εν πωνηι βροντης]
Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse. [source]
Revelation 8:1 And when he opened [και οταν ηνοιχεν]
Here modal αν — an is used with οτε — hote (used about the opening of the preceding six seals), but οταν — hotan is not here rendered more indefinite, as is sometimes true (Mark 3:11; Revelation 4:9), but here and possibly (can be repetition) in Mark 11:19 it is a particular instance, not a general rule (Robertson, Grammar, p. 973). [source]
Revelation 16:13 Of the dragon [του δρακοντος]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου — tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 16:13 Of the false prophet [του πσευδοπροπητου]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 6:1 When the Lamb opened [οτε ηνοιχεν το αρνιον]
First aorist active indicative of ανοιγω — anoigō This same phrase recurs in rhythmical order at the opening of each seal (Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12) till the last (Revelation 8:1), where we have οταν ηνοιχεν — hotan ēnoixen Probably used here as an ordinal (the first) as in Matthew 28:1. See Robertson, Grammar, p. 671f.Of This use of εκ — ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των — henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης — en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι — erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε — kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου — erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]
Revelation 6:1 Of [εκ]
This use of εκ — ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των — henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης — en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι — erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε — kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου — erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]

What do the individual words in Mark 3:1 mean?

And He entered again into the synagogue there was there a man withered having the hand
Καὶ εἰσῆλθεν πάλιν εἰς [τὴν] συναγωγήν ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα

εἰσῆλθεν  He  entered 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
συναγωγήν  synagogue 
Parse: Noun, Accusative Feminine Singular
Root: συναγωγή  
Sense: a bringing together, gathering (as of fruits), a contracting.
ἦν  there  was 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἄνθρωπος  a  man 
Parse: Noun, Nominative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ἐξηραμμένην  withered 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Feminine Singular
Root: ξηραίνω  
Sense: to make dry, dry up, wither.
χεῖρα  hand 
Parse: Noun, Accusative Feminine Singular
Root: χείρ  
Sense: by the help or agency of any one, by means of any one.

What are the major concepts related to Mark 3:1?

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