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馬 可 福 音 3
Chinese New Testament: Easy-to-Read Version

耶稣在安息日里为人治病

3 耶稣又来到了犹太会堂。那里有个人的手残废了。 2 一些犹太人想抓住把柄来控告耶稣，就密切地注视着他，看他是否为这个人治病。 3 耶稣对那个手残的人说∶“你站到大家面前来！”

4 接着他对众人说∶“在安息日，人应该做好事呢，还是应该做坏事？应该救人呢，还是应该杀人？”但是没人作声。

5 耶稣气愤地看着这些人们。他很为他们的顽固而忧伤，耶稣对残手人说∶“把手伸出来。”那人一伸手，手便被治好了。 6 法利赛人离开了，他们去和希律党人定计，想法杀掉耶稣。

众人跟随耶稣

7 耶稣和门徒们离开当地到加利利湖去。很多人跟随着他们，这些人来自加利利、犹太地、 8 耶路撒冷、以土买、约旦河对岸和推罗、西顿等地。这些人都是听说了耶稣所作所为来跟随他的。 9 因为人多，耶稣让门徒为他准备一条小船，以免受到拥挤。 10 耶稣为很多人治好了病，结果，凡是有病的人都拼命朝他身边挤，想要触摸他。 11 邪灵只要一见到耶稣，就匍匐在他面前，大叫道∶“你是上帝之子！” 12 耶稣厉声警告他们，不许他们告诉人们他是谁。

耶稣挑选他的十二名使徒

13 接着，耶稣登上了一座山，他召集他想要的那些人到他那里去，那些人来了。 14 耶稣挑选出十二个人，称他们为使徒 [a]。耶稣让他们与自己在一起，然后派他们出外传道， 15 而且都具有驱鬼的权力。 16 他挑选的十二个人是：西门（耶稣给他取名叫彼得）、 17 西庇太的儿子雅各和雅各的兄弟约翰（耶稣给他们取名叫半尼其，意为雷之子）、 18 安得烈、腓力、巴多罗买、马太、多马、亚勒腓的儿子雅各、达太和激进派的西门， 19 还有后来出卖耶稣的加略人犹大。

耶稣的力量来自上帝

20 然后，耶稣回到家乡。很多人又聚集在那里，人多的使耶稣和他的门徒们都没法吃饭。 21 耶稣家人听说这些事，就出来管他，因为人们说耶稣疯了。

22 从耶路撒冷来的律法师们说∶“他被别西卜附体，他是依仗这个魔王的力量驱鬼的！”

23 耶稣把他们叫到一起，用寓言来教导人们，他说∶“撒旦不会从人们身上驱逐自己的鬼。 24 如果一个王国与自己做对，就不能继续； 25 家庭自相分争，就不能持续。 26 如果撒旦与自己和他的子民做对，他就要末日临头。 27 除非先把壮汉捆起来，谁也休想闯进他家里抢夺他的财产。 28 实话告诉你们：人所犯的一切罪行和冒犯上帝的话都可以得到宽恕， 29 但是亵渎圣灵的人是永远得不到宽恕的，他永远有罪。”

30 耶稣说这番话，是因为那些律法师们说他被邪灵附体。

门徒是真正的家人

31 这时耶稣的母亲和兄弟们来了。他们站在屋子外面，叫人进门去找耶稣。 32 有很多人正围坐在耶稣身边，他们当中有人对耶稣说∶“快瞧，你的妈妈和兄弟姐妹在外边等你呢。”

33 耶稣答道∶“谁是我的母亲和兄弟？” 34 他环顾坐在屋里的人，说∶“我的母亲和兄弟就坐在我身边呢！ 35 谁执行上帝的旨意，谁就是我的母亲和兄弟姐妹。”

Footnotes

  1. 馬 可 福 音 3:14 使徒： 耶稣所召选，做他的特别助手的人。
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马可福音 3
Chinese New Version (Traditional)

治好手枯的人(A)

3 耶穌又進了會堂，在那裡有一個人，他的一隻手枯乾了。 2 眾人窺探他會不會在安息日醫治那個人，好去控告他。 3 耶穌對那一隻手枯乾了的人說：“起來，站在當中！” 4 又對他們說：“在安息日哪一樣是可以作的呢：作好事還是壞事？救命還是害命？”他們一聲不響。 5 耶穌怒目環視他們，因他們的心剛硬而難過，就對那人說：“伸出手來！”他把手一伸，手就復原了。 6 法利賽人出來，立刻和希律黨人商量怎樣對付耶穌，好除掉他。

許多人到海邊找耶穌(B)

7 耶穌和門徒退到海邊去，一大群從加利利來的人跟著他； 8 還有許多人聽見他所作的一切事，就從猶太、耶路撒冷、以土邁、約旦河外和推羅、西頓一帶地方來到他跟前。 9 因為人多，耶穌就吩咐門徒為他預備一隻小船，免得眾人擁擠他。 10 他醫好了許多人，所以凡有病的都擠過來要摸他。 11 污靈每次看到他，就仆倒在他面前，大聲喊叫說：“你是　神的兒子！” 12 耶穌再三嚴厲地吩咐他們，不要把他的身分張揚出去。

選立十二使徒(C)

13 耶穌上了山，呼召自己所要的人，他們就來了。 14 他選立了十二個人，稱他們為使徒（有些抄本無“稱他們為使徒”一句），要他們跟自己常在一起，好差遣他們去傳道， 15 又有權柄趕鬼。 16 他選立的十二個人是：西門（耶穌給他起名叫彼得）， 17 西庇太的兒子雅各，和雅各的弟弟約翰（耶穌給他們二人起名叫半尼其，就是“雷子”的意思）， 18 安得烈、腓力、巴多羅邁、馬太、多馬、亞勒腓的兒子雅各、達太、激進派的西門， 19 以及加略人猶大，就是出賣耶穌的那個人。

褻瀆聖靈的罪不得赦免(D)

20 耶穌進了屋子，群眾又聚了來，以致他們連飯都不能吃， 21 那些和他在一起的人聽見了，就出來抓住他，因為他們說他癲狂了。

22 從耶路撒冷下來的經學家說：“他有別西卜附在身上！”又說：“他靠著鬼王趕鬼。” 23 耶穌把他們叫來，用比喻對他們說：“撒但怎能趕逐撒但呢？ 24 一國若自相紛爭，那國就站立不住； 25 一家若自相紛爭，那家就站立不住。 26 如果撒但自相攻打紛爭，不但站立不住，而且還要滅亡。 27 誰都不能進入壯漢的家，搶奪他的財物，除非先把壯漢捆綁起來，才可以搶劫他的家。 28 我實在告訴你們，世人的一切罪和一切褻瀆的話，都可以得到赦免； 29 但褻瀆聖靈的，就永世不得赦免，他還要擔當罪惡到永遠。” 30 耶穌說這話，是因為他們說他有污靈附在身上。

誰是耶穌的母親和弟兄(E)

31 耶穌的母親和弟弟來了，站在外面，傳話給他，叫他出來。 32 有許多人正圍坐在耶穌身邊，他們告訴他：“你看，你的母親和弟弟（有些抄本在此有“妹妹”一詞）在外面找你。” 33 耶穌回答他們：“誰是我的母親，我的弟兄呢？” 34 於是四面觀看那些圍坐的人，說：“你們看，我的母親！我的弟兄！ 35 凡遵行　神旨意的，就是我的弟兄姊妹和母親了。”

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Mark 3
New English Translation

Healing a Withered Hand

3 Then[a] Jesus[b] entered the synagogue[c] again, and a man was there who had a withered[d] hand. 2 They watched[e] Jesus[f] closely to see if he would heal him on the Sabbath,[g] so that they could accuse him. 3 So he said to the man who had the withered hand, “Stand up among all these people.”[h] 4 Then[i] he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. 5 After looking around[j] at them in anger, grieved by the hardness of their hearts,[k] he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.[l] 6 So[m] the Pharisees[n] went out immediately and began plotting with the Herodians,[o] as to how they could assassinate[p] him.

Crowds by the Sea

7 Then[q] Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him.[r] And from Judea, 8 Jerusalem, Idumea, beyond the Jordan River,[s] and around Tyre and Sidon[t] a great multitude came to him when they heard about the things he had done. 9 Because of the crowd, he told his disciples to have a small boat[u] ready for him so the crowd[v] would not press toward him. 10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 11 And whenever the unclean spirits[w] saw him, they fell down before him and cried out, “You are the Son of God.” 12 But[x] he sternly ordered them not to make him known.[y]

Appointing the Twelve Apostles

13 Now[z] Jesus went up the mountain[aa] and called for those he wanted, and they came to him. 14 He[ab] appointed twelve[ac] so that they would be with him and he could send them to preach 15 and to have authority to cast out demons. 16 [ad] To Simon[ae] he gave the name Peter; 17 to James and his brother John, the sons of Zebedee,[af] he gave the name Boanerges (that is, “sons of thunder”); 18 and Andrew, Philip, Bartholomew,[ag] Matthew, Thomas,[ah] James the son of Alphaeus, Thaddaeus,[ai] Simon the Zealot,[aj] 19 and Judas Iscariot,[ak] who betrayed him.[al]

Jesus and Beelzebul

20 Now[am] Jesus[an] went home, and a crowd gathered so that they were not able to eat. 21 When his family[ao] heard this they went out to restrain him, for they said, “He is out of his mind.” 22 The experts in the law[ap] who came down from Jerusalem said, “He is possessed by Beelzebul,”[aq] and, “By the ruler[ar] of demons he casts out demons!” 23 So[as] he called them and spoke to them in parables:[at] “How can Satan cast out Satan? 24 If[au] a kingdom is divided against itself, that kingdom will not be able to stand. 25 If a house is divided against itself, that house will not be able to stand. 26 And if Satan rises against himself and is divided, he is not able to stand and his end has come. 27 But no one is able to enter a strong man’s[av] house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house.[aw] 28 I tell you the truth,[ax] people will be forgiven for all sins, even all the blasphemies they utter.[ay] 29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin”[az] 30 (because they said, “He has an unclean spirit”[ba]).

Jesus’ True Family

31 Then[bb] Jesus’[bc] mother and his brothers[bd] came. Standing[be] outside, they sent word to him, to summon him. 32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers[bf] are outside looking for you.” 33 He answered them and said, “Who are my mother and my brothers?”[bg] 34 And looking at those who were sitting around him in a circle, he said, “Here[bh] are my mother and my brothers! 35 For whoever does the will of God is[bi] my brother and sister and mother.”

Footnotes

  1. Mark 3:1 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Mark 3:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Mark 3:1 sn See the note on synagogue in 1:21.
  4. Mark 3:1 sn Withered means the man’s hand was shrunken and paralyzed.
  5. Mark 3:2 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
  6. Mark 3:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  7. Mark 3:2 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
  8. Mark 3:3 tn Grk “Stand up in the middle.”sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
  9. Mark 3:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  10. Mark 3:5 tn The aorist participle περιβλεψάμενος (periblepsamenos) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).
  11. Mark 3:5 tn This term is a collective singular in the Greek text.
  12. Mark 3:5 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
  13. Mark 3:6 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  14. Mark 3:6 sn See the note on Pharisees in 2:16.
  15. Mark 3:6 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
  16. Mark 3:6 tn Grk “destroy.”
  17. Mark 3:7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  18. Mark 3:7 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
  19. Mark 3:8 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
  20. Mark 3:8 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
  21. Mark 3:9 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  22. Mark 3:9 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
  23. Mark 3:11 sn Unclean spirits refers to evil spirits.
  24. Mark 3:12 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  25. Mark 3:12 sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).
  26. Mark 3:13 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  27. Mark 3:13 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to horos).sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
  28. Mark 3:14 tn Grk “And he.”
  29. Mark 3:14 tc The phrase “whom he named apostles” is lacking in the majority of mss (A C2 D L ƒ1 33 565 579 1241 1424 M latt sy; SBL). Several primary Alexandrian and other key witnesses (א B C* W Δ Θ ƒ13 28 co) include the phrase, rendering the external evidence strongly in favor of this reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. However, significant Western and Byzantine mss along with other authorities lack the clause, which is against the Byzantine tendencies. The key issue, however, is that both the wording of the clause and its location in the verse varies significantly among the witnesses, which suggests that it was indeed borrowed from the Lukan parallel. The NA28 puts the words in brackets indicating doubts about their authenticity.
  30. Mark 3:16 tc The phrase “he appointed twelve” at the beginning of v. 16 is lacking in the majority of mss (A C2 D L Θ ƒ1 33 700 1241 1424 M lat sy bo), including several key witnesses. Some significant authorities include the phrase (א B C* Δ 565 579 pc). The omission may have been caused by haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes may have jumped accidentally from the first καί to the second, omitting the intervening material. Metzger suggests that “the clause seems to be needed in order to pick up the thread of ver. 14 after the parenthesis ἵνα…δαιμόνια” (TCGNT 69). This seems to be a stretch. Further, the external evidence in favor of the words is not as compelling as it could be (the addition of “whom he named apostles” in 3:14 actually has stronger evidence, yet we considered it spurious). A decision is difficult but the shorter reading is preferred. NA28 puts the words in brackets.
  31. Mark 3:16 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
  32. Mark 3:17 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
  33. Mark 3:18 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
  34. Mark 3:18 sn This is the “doubting Thomas” of John 20:24-29.
  35. Mark 3:18 tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.
  36. Mark 3:18 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
  37. Mark 3:19 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
  38. Mark 3:19 tn Grk “who even betrayed him.”
  39. Mark 3:20 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  40. Mark 3:20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  41. Mark 3:21 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (hoi par’ autou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou hoi grammateis kai hoi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (hoi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.
  42. Mark 3:22 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
  43. Mark 3:22 tn Grk “He has Beelzebul.”sn Beelzebul is another name for Satan. So some people, particularly here the experts in the law, recognized Jesus’ work as supernatural, but called it diabolical.
  44. Mark 3:22 tn Or “prince.”
  45. Mark 3:23 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  46. Mark 3:23 sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 27) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.
  47. Mark 3:24 sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
  48. Mark 3:27 sn The strong man here pictures Satan.
  49. Mark 3:27 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
  50. Mark 3:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  51. Mark 3:28 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
  52. Mark 3:29 sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.
  53. Mark 3:30 sn Unclean spirit refers to an evil spirit.
  54. Mark 3:31 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  55. Mark 3:31 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
  56. Mark 3:31 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
  57. Mark 3:31 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  58. Mark 3:32 tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ ƒ1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA27 has the words in brackets, indicating some doubt as to their authenticity.
  59. Mark 3:33 tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.
  60. Mark 3:34 tn Grk “Behold my mother and my brothers.”
  61. Mark 3:35 tn The pleonastic pronoun οὗτος (houtos, “this one”) which precedes this verb has not been translated.
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Mark 3
New International Version

Jesus Heals on the Sabbath

3 Another time Jesus went into the synagogue,(A) and a man with a shriveled hand was there. 2 Some of them were looking for a reason to accuse Jesus, so they watched him closely(B) to see if he would heal him on the Sabbath.(C) 3 Jesus said to the man with the shriveled hand, “Stand up in front of everyone.”

4 Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent.

5 He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “Stretch out your hand.” He stretched it out, and his hand was completely restored. 6 Then the Pharisees went out and began to plot with the Herodians(D) how they might kill Jesus.(E)

Crowds Follow Jesus(F)

7 Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed.(G) 8 When they heard about all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon.(H) 9 Because of the crowd he told his disciples to have a small boat ready for him, to keep the people from crowding him. 10 For he had healed many,(I) so that those with diseases were pushing forward to touch him.(J) 11 Whenever the impure spirits saw him, they fell down before him and cried out, “You are the Son of God.”(K) 12 But he gave them strict orders not to tell others about him.(L)

Jesus Appoints the Twelve(M)

13 Jesus went up on a mountainside and called to him those he wanted, and they came to him.(N) 14 He appointed twelve[a](O) that they might be with him and that he might send them out to preach 15 and to have authority to drive out demons.(P) 16 These are the twelve he appointed: Simon (to whom he gave the name Peter),(Q) 17 James son of Zebedee and his brother John (to them he gave the name Boanerges, which means “sons of thunder”), 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot 19 and Judas Iscariot, who betrayed him.

Jesus Accused by His Family and by Teachers of the Law(R)(S)

20 Then Jesus entered a house, and again a crowd gathered,(T) so that he and his disciples were not even able to eat.(U) 21 When his family[b] heard about this, they went to take charge of him, for they said, “He is out of his mind.”(V)

22 And the teachers of the law who came down from Jerusalem(W) said, “He is possessed by Beelzebul!(X) By the prince of demons he is driving out demons.”(Y)

23 So Jesus called them over to him and began to speak to them in parables:(Z) “How can Satan(AA) drive out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 If a house is divided against itself, that house cannot stand. 26 And if Satan opposes himself and is divided, he cannot stand; his end has come. 27 In fact, no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house.(AB) 28 Truly I tell you, people can be forgiven all their sins and every slander they utter, 29 but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin.”(AC)

30 He said this because they were saying, “He has an impure spirit.”

31 Then Jesus’ mother and brothers arrived.(AD) Standing outside, they sent someone in to call him. 32 A crowd was sitting around him, and they told him, “Your mother and brothers are outside looking for you.”

33 “Who are my mother and my brothers?” he asked.

34 Then he looked at those seated in a circle around him and said, “Here are my mother and my brothers! 35 Whoever does God’s will is my brother and sister and mother.”

Footnotes

  1. Mark 3:14 Some manuscripts twelve—designating them apostles—
  2. Mark 3:21 Or his associates
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Mark 3
New Revised Standard Version, Anglicised Catholic Edition

The Man with a Withered Hand

3 Again he entered the synagogue, and a man was there who had a withered hand. 2 They watched him to see whether he would cure him on the sabbath, so that they might accuse him. 3 And he said to the man who had the withered hand, ‘Come forward.’ 4 Then he said to them, ‘Is it lawful to do good or to do harm on the sabbath, to save life or to kill?’ But they were silent. 5 He looked around at them with anger; he was grieved at their hardness of heart and said to the man, ‘Stretch out your hand.’ He stretched it out, and his hand was restored. 6 The Pharisees went out and immediately conspired with the Herodians against him, how to destroy him.

A Multitude at the Lakeside

7 Jesus departed with his disciples to the lake, and a great multitude from Galilee followed him; 8 hearing all that he was doing, they came to him in great numbers from Judea, Jerusalem, Idumea, beyond the Jordan, and the region around Tyre and Sidon. 9 He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him; 10 for he had cured many, so that all who had diseases pressed upon him to touch him. 11 Whenever the unclean spirits saw him, they fell down before him and shouted, ‘You are the Son of God!’ 12 But he sternly ordered them not to make him known.

Jesus Appoints the Twelve

13 He went up the mountain and called to him those whom he wanted, and they came to him. 14 And he appointed twelve, whom he also named apostles,[a] to be with him, and to be sent out to proclaim the message, 15 and to have authority to cast out demons. 16 So he appointed the twelve:[b] Simon (to whom he gave the name Peter); 17 James son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); 18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James son of Alphaeus, and Thaddaeus, and Simon the Cananaean, 19 and Judas Iscariot, who betrayed him.

Jesus and Beelzebul

Then he went home; 20 and the crowd came together again, so that they could not even eat. 21 When his family heard it, they went out to restrain him, for people were saying, ‘He has gone out of his mind.’ 22 And the scribes who came down from Jerusalem said, ‘He has Beelzebul, and by the ruler of the demons he casts out demons.’ 23 And he called them to him, and spoke to them in parables, ‘How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. 27 But no one can enter a strong man’s house and plunder his property without first tying up the strong man; then indeed the house can be plundered.

28 ‘Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin’— 30 for they had said, ‘He has an unclean spirit.’

The True Kindred of Jesus

31 Then his mother and his brothers came; and standing outside, they sent to him and called him. 32 A crowd was sitting around him; and they said to him, ‘Your mother and your brothers and sisters[c] are outside, asking for you.’ 33 And he replied, ‘Who are my mother and my brothers?’ 34 And looking at those who sat around him, he said, ‘Here are my mother and my brothers! 35 Whoever does the will of God is my brother and sister and mother.’

Footnotes

  1. Mark 3:14 Other ancient authorities lack whom he also named apostles
  2. Mark 3:16 Other ancient authorities lack So he appointed the twelve
  3. Mark 3:32 Other ancient authorities lack and sisters
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