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The word ἐξηραμμένην (exērammenēn) is translated as "paralyzed" in the International Standard Version. [1] Mark uses the adverb πάλιν (palin, again), indicating this is the synagogue in Capernaum, the same as the one in Mark 1:21–28, [2] although the New American Standard Bible reads "a synagogue". [3]
One eternal or unforgivable sin (blasphemy against the Holy Spirit), also known as the sin unto death, is specified in several passages of the Synoptic Gospels, including Mark 3:28–29, [1] Matthew 12:31–32, [2] and Luke 12:10, [3] as well as other New Testament passages including Hebrews 6:4–6, [4] Hebrews 10:26–31, [5] and 1 John 5:16.
The Hanged Man's House, Cézanne, 1873. The Parable of the strong man (also known as the parable of the burglar and the parable of the powerful man) is a parable told by Jesus in the New Testament, found in Matthew 12:29, Mark 3:27, and Luke 11:21–22, and also in the non-canonical Gospel of Thomas where it is known as logion 35 [1]
8:3, 9:2: Saul (whose Roman name was Paul) imprisons many Christians. 9:23-24, 20:19, 23:12-14: Jews plot to kill Paul. 12:1-5: King Herod (believed to be Agrippa I) executes James and imprisons Peter. 13:44-51: Paul and Barnabas being driven out of Antioch. 14:5-6: Jews and gentiles attempt unsuccessfully to stone Paul and Barnabas.
The Word Biblical Commentary (WBC) is a series of commentaries in English on the text of the Bible both Old and New Testament. It is currently published by the Zondervan Publishing Company . Initially published under the "Word Books" imprint, the series spent some time as part of the Thomas Nelson list.
Mark is the only gospel with the combination of verses in Mark 4:24–25: the other gospels split them up, Mark 4:24 being found in Luke 6:38 and Matthew 7:2, Mark 4:25 in Matthew 13:12 and Matthew 25:29, Luke 8:18 and Luke 19:26. The Parable of the Growing Seed. [101] Only Mark counts the possessed swine; there are about two thousand. [102]
The first parable Mark relates is the parable of the sower, with Jesus perhaps speaking of himself as a sower or farmer, [4] and the seed as his word. Johann Bengel refers to Christ as the sower, along with others who proclaim the gospel, [5] but the Jamieson, Fausset and Brown commentary notes that the question, "who is the sower?"
but do not come near anyone on whom is the mark; and begin at My sanctuary.” So they began with the elders who were before the temple. [17] "On whom is the mark": gives a hint that some people will survive ("such as those with the special mark on their foreheads"). [18] "The elders": same as those in Ezekiel 8:16. [15]