Mark 3

Καὶ εἰσῆλθεν πάλιν εἰς [τὴν] συναγωγήν καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα

kai eisēlthen palin eis tēn synagōgēn kai ēn ekei anthrōpos exērammenēn echōn tēn cheira

And he entered again for the synagogue And was there a man withered having the hand

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¹And he entered again into the synagogue and there was a man with a withered hand.

καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν ἵνα κατηγορήσωσιν αὐτοῦ

kai paretēroun auton ei tois sabbasin therapeusei auton hina katēgorēsōsin autou

And they were watching him if on the Sabbaths He will heal Him so that they might accuse of Him’”

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²And they were watching him if he will heal him on the sabbaths so that they could accuse him.

Καὶ λέγει τῷ ἀνθρώπῳ τὴν ««χεῖρα ἔχοντι» ⇔ ξηράν Ἔγειρε εἰς τὸ μέσον

kai legei tō anthrōpō tēn cheira echonti xēran Egeire eis to meson

And He says - man the hand having withered Arise for the midst

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³And he says to the man with the withered hand, Come up to the center.

καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθὸν¦ποιῆσαι ἢ κακοποιῆσαι ψυχὴν σῶσαι ἀποκτεῖναι; Οἱ δὲ ἐσιώπων

kai legei autois Exestin tois sabbasin agathonpoiēsai ē kakopoiēsai psychēn sōsai apokteinai hoi de esiōpōn

And He says to them Is it lawful on the Sabbaths to do good or to do evil? Life to save to kill? - however they were silent

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⁴And he says to them, Is it lawful to do good on the sabbaths or to do evil, to heal the soul or to kill? But they were silent.

Καὶ περιβλεψάμενος αὐτοὺς μετ’ ὀργῆς συλλυπούμενος* ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρα (σου) καὶ ἐξέτεινεν ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ

kai periblepsamenos autous met’ orgēs syllypoumenos epi tē pōrōsei tēs kardias autōn legei tō anthrōpō Ekteinon tēn cheira sou kai exeteinen apekatestathē hē cheir autou

And having looked around on they with anger being grieved at the hardness - heart of them He says - man Stretch out the hand of you And he stretched [it] out was restored the hand of Him’”

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⁵And having looked around at them with anger, being grieved at the callousness of their heart, he says to the man, Extend your hand; and he extended his restored hand.

Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατ’ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν

kai exelthontes hoi Pharisaioi euthys meta tōn Hērōdianōn symboulion edidoun kat’ autou hopōs auton apolesōsin

And having gone forth - Pharisees immediately with of the Herodians counsel began to take With of Him’” how him they might destroy

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⁶And the Pharisees having gone out with the Herodians immediately were giving council against him, how they could destroy him.

Καὶ ὁ Ἰησοῦς μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώρησεν πρὸς τὴν θάλασσαν καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας ἠκολούθησεν Ἰουδαίας

kai ho Iēsous meta tōn mathētōn autou anechōrēsen pros tēn thalassan kai poly plēthos apo tēs Galilaias ēkolouthēsen Ioudaias

And - Jesus with of the disciples of Him’” withdrew to the Sea And great a multitude from - of Galilee he followed Judea

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⁷And Jesus withdrew with his disciples to the sea and a numerous crowd from Galilee and Judea followed.

καὶ ἀπὸ Ἱεροσολύμων τῆς Ἰδουμαίας πέραν τοῦ Ἰορδάνου περὶ Τύρον Σιδῶνα πλῆθος πολύ ἀκούοντες ὅσα ἐποίει* ἦλθον πρὸς αὐτόν

kai apo Hierosolymōn tēs Idoumaias peran tou Iordanou peri Tyron Sidōna plēthos poly akouontes hosa epoiei ēlthon pros auton

And from Jerusalem - Idumea beyond of the Jordan around Tyre Sidon a multitude great having heard how much He was doing they came to Him

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⁸And from Jerusalem, from Idumea, from beyond the Jordan, around Tyre [and] Sidon, a great number having heard how much he was doing came to him.

Καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον μὴ θλίβωσιν αὐτόν

kai eipen tois mathētais autou hina ploiarion proskarterē autō dia ton ochlon mē thlibōsin auton

And said on the disciples of Him’” so that a boat might wait upon to Him on account of the crowd not they might press upon Him

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⁹And his disciples said that a small boat might wait on him because of the crowd, [that] they might not press in on him.

πολλοὺς γὰρ ἐθεράπευσεν ὥστε ἐπιπίπτειν αὐτῷ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας

pollous gar etherapeusen hōste epipiptein autō hina autou hapsōntai hosoi eichon mastigas

many for He healed so as to press upon to Him so that of Him’” they might touch as many as had diseases

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¹⁰For he healed many; so then they pressed on him so that they might touch him, as many as had scourges.

καὶ τὰ πνεύματα ἀκάθαρτα ὅταν αὐτὸν ἐθεώρουν προσέπιπτον αὐτῷ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ

kai ta pneumata akatharta hotan auton etheōroun prosepipton autō ekrazon legonta hoti Sy ei ho Huios tou Theou

And the spirits unclean when him they beheld were falling down before to Him crying out saying - You are - Son of the of God

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¹¹And unclean spirits were falling in front of him when they looked at him, crying out saying, You are the Son of God!

καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν

kai polla epetima autois hina mē auton phaneron poiēsōsin

And many He would rebuke to them so that not him known they should make

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¹²And he would rebuke many of them so that they would not make him known.

Καὶ ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός ἀπῆλθον πρὸς αὐτόν

kai anabainei eis to oros kai proskaleitai hous ēthelen autos apēlthon pros auton

And He goes up for the mountain And calls near which he wanted Himself they went away to Him

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¹³And he goes up on the mountain and summons those he was wanting [to be] his; they went away with him.

καὶ ἐποίησεν δώδεκα [οὓς ἀποστόλους ὠνόμασεν] ἵνα ὦσιν μετ’ αὐτοῦ ἀποστέλλῃ αὐτοὺς κηρύσσειν

kai epoiēsen dōdeka hous apostolous ōnomasen hina ōsin met’ autou apostellē autous kēryssein

And did twelve ones apostles He called [them] so that they might be with of Him’” He might send they to proclaim

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¹⁴And he made twelve he called apostles so that they might be with him [and] he might send them to preach,

καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια

kai echein exousian ekballein ta daimonia

And to have authority to cast out the demons

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¹⁵and have power to cast out demons.

Καὶ ἐποίησεν τοὺς δώδεκα καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι Πέτρον

kai epoiēsen tous dōdeka kai epethēken onoma tō Simōni Petron

And did the twelve And He added [the] name - Simon Peter

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¹⁶And he made the twelve, and he placed on Simon the name Peter.

καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου Ἰωάννην ἀδελφὸν Ἰακώβου ἐπέθηκεν αὐτοῖς ὀνόματα* Βοανηργές ὅ ἐστιν Υἱοὶ Βροντῆς

kai Iakōbon ton tou Zebedaiou Iōannēn adelphon Iakōbou epethēken autois onomata Boanērges ho estin Huioi Brontēs

And James the of the of Zebedee of John brother James He added to them name Boanerges which is Sons of Thunder

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¹⁷And James the [son] of Zebedee [and] John the brother of James, he placed on them [the] name Boanerges, which is Sons of Thunder.

καὶ Ἀνδρέαν Φίλιππον Βαρθολομαῖον Μαθθαῖον Θωμᾶν Ἰάκωβον τὸν τοῦ Ἁλφαίου Θαδδαῖον Σίμωνα Καναναῖον

kai Andrean Philippon Bartholomaion Maththaion Thōman Iakōbon ton tou Halphaiou Thaddaion Simōna Kananaion

And Andrew Philip Bartholomew Matthew Thomas James the of the of Alphaeus Thaddaeus Simon Zealot

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¹⁸And Andrew, Philip, Bartholomew, Matthew, Thomas, James the [son] of Alphaeus, Thaddaeus, Simon [the] Zealot,

καὶ Ἰούδαν Ἰσκαριώθ ὃς παρέδωκεν αὐτόν

kai Ioudan Iskariōth hos paredōken auton

And Judas Iscariot who betrayed Him

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¹⁹and Judas Iscariot who betrayed him.

Καὶ ἔρχεται εἰς οἶκον καὶ συνέρχεται πάλιν ὁ ὄχλος ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν

kai erchetai eis oikon kai synerchetai palin ho ochlos hōste mē dynasthai autous mēde arton phagein

And comes for house And comes together again - crowd so as not was able they not even bread to eat

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²⁰And they come to [the] house and again the crowd gathers so they were not even able to eat bread.

καὶ ἀκούσαντες οἱ παρ’ αὐτοῦ ἐξῆλθον κρατῆσαι αὐτόν ἔλεγον γὰρ ὅτι Ἐξέστη

kai akousantes hoi par’ autou exēlthon kratēsai auton elegon gar hoti exestē

And having heard [of it] - belonging to of Him’” have I come forth to seize Him were saying for - He is out of His mind

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²¹And having heard, his relatives went out to seize him for they were saying, He is out of his mind.

Καὶ οἱ γραμματεῖς ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον ὅτι Βεελζεβοὺλ ἔχει καὶ Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια

kai hoi grammateis apo Hierosolymōn katabantes elegon hoti Beelzeboul echei kai en tō archonti tōn daimoniōn ekballei ta daimonia

And - scribes from Jerusalem having come down were saying - Beelzebul has And By - prince of the demons drives out the demons

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²²And having come down from Jerusalem the scribes were saying, Beelzebub possesses [him] and by the chief of the demons he drives out the demons.

Καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν;

kai proskalesamenos autous en parabolais elegen autois Pōs dynatai Satanas Satanan ekballein

And having called to [Him] they in parables He said to them How is able Satan Satan to cast out?

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²³And having called them, he was saying in parables to them, How is Satan able to cast out Satan?

καὶ ἐὰν βασιλεία ἐφ’ ἑαυτὴν μερισθῇ οὐ δύναται σταθῆναι ἡ ἐκείνη

kai ean basileia eph’ heautēn meristhē ou dynatai stathēnai hē ekeinē

And if kingdom against itself is divided not is able to stand the that

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²⁴And if a kingdom were divided against itself, that one is not able to stand.

καὶ ἐὰν οἰκία ἐφ’ ἑαυτὴν μερισθῇ οὐ δυνήσεται ἡ ἐκείνη σταθῆναι*

kai ean oikia eph’ heautēn meristhē ou dynēsetai hē ekeinē stathēnai

And if a house against itself is divided not will be able the that to stand

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²⁵And if a house were divided against itself, that one will not be able to stand.

καὶ εἰ ὁ Σατανᾶς ἀνέστη ἐφ’ ἑαυτὸν ἐμερίσθη οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει

kai ei ho Satanas anestē eph’ heauton emeristhē ou dynatai stēnai alla telos echei

And if - Satan has risen up against himself has been divided not is able to stand But an end has

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²⁶And if Satan rose up against himself, he was divided [and] is not able to stand but possesses an end.

† The scribes accused Jesus of being possessed (ἔχει, echei) by the prince of demons, or, Jesus of possessing him. In response, Jesus uses the same word to describe what the Accuser would possess (ἔχει, echei) if what the scribes said were true. What the Adversary would have would be an end, suggesting that his being possessed by the Adversary would be the Adversary's end. In other words, Jesus brings Satan's kingdom to an end, or, if "end" is taken as "purpose", he has a true purpose, and again Jesus eliminates the Accuser's seeming absence of a just good, which means it cannot be evil that he possesses.

ἀλλ’ οὐ δύναται ⇔ οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ καὶ τότε διαρπάσει

all’ ou dynatai oudeis eis tēn oikian tou ischyrou eiselthōn ta skeuē autou diarpasai ean mē prōton ton ischyron dēsē kai tote diarpasei

but not is able no one for the house of the strong man having entered the goods of Him’” to plunder if not first the strong man he binds And then he will plunder

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²⁷But no one is able, having entered into the house of the strong [man] to plunder his goods if he does not first bind the strong [man], and then he plunders.

Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν

Amēn legō hymin hoti panta aphethēsetai tois huiois tōn anthrōpōn ta hamartēmata kai hai blasphēmiai hosa ean blasphēmēsōsin

Truly I say to you - all will be forgiven on the sons of the of men the sins And the blasphemies how much if they shall have blasphemed

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²⁸Truly I say to you that all the sins and the blasphemies if they were to have blasphemed will be sent away from the sons of men.

ὃς δ’ ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα Ἅγιον οὐκ ἔχει ἄφεσιν τὸν αἰῶνα ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος

hos d’ an blasphēmēsē eis to Pneuma Hagion ouk echei aphesin ton aiōna alla enochos estin aiōniou hamartēmatos

who however - shall blaspheme for the Spirit Holy not has forgiveness the age But guilty is [of] eternal sin

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²⁹Who however were to have blasphemed to the Holy Spirit does not have forgiveness [for] the age but is guilty of eternal sin.

Ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει

Hoti elegon Pneuma akatharton echei

Why were saying Spirit unclean has

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³⁰[He said that] because they were saying he possesses an unclean Spirit.

Καὶ ἔρχονται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν

kai erchontai hē mētēr autou kai hoi adelphoi exō stēkontes apesteilan pros auton kalountes auton

And they come the mother of Him’” And - brothers out standing sent to him calling Him

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³¹And his mother and brothers come standing outside, [and] they sent to him calling him.

καὶ ἐκάθητο περὶ αὐτὸν ὄχλος λέγουσιν αὐτῷ Ἰδοὺ ἡ μήτηρ σου οἱ ἀδελφοί αἱ ἀδελφαί ἔξω ζητοῦσίν σε

kai ekathēto peri auton ochlos legousin autō Idou hē mētēr sou hoi adelphoi hai adelphai exō zētousin se

And was sitting around him crowd they speak to Him Behold the mother of You - brothers the sister out seeks You

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³²And a crowd was sitting around him; they speak to him, Look, your mother, brothers, and sisters outside look for you.

Καὶ ἀποκριθεὶς αὐτοῖς λέγει Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί; ‹μου›

kai apokritheis autois legei Tis estin hē mētēr mou kai hoi adelphoi mou

And He answering to them He says Who is the mother of Me And - brothers of Me?

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³³And answering them he says, Who is my mother and my brothers?

καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει Ἴδε ἡ μήτηρ μου οἱ ἀδελφοί

kai periblepsamenos tous peri auton kyklō kathēmenous legei Ide hē mētēr mou hoi adelphoi

And having looked around on the around him in a circle were sitting He says Behold the mother of Me - brothers

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³⁴And having looked around on those sitting around him [in] a circle he says, Look, my mother and brothers,

ὃς ‹γὰρ› ἂν ποιήσῃ τὸ θέλημα τοῦ Θεοῦ οὗτος ἀδελφός μου καὶ ἀδελφὴ μήτηρ ἐστίν

hos gar an poiēsē to thelēma tou Theou houtos adelphos mou kai adelphē mētēr estin

who for - shall do the will of the of God this [man] brother of Me And sister mother He is

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³⁵for who may have done the will of God, this is my brother and sister and mother.

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