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[1] And he entered again into the synagogue; and there was a man there which had a withered hand.
{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"
[2] And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
| [[File:script-cor.jpg|center|thumb|The earliest written gospel material  was anonymous but attributed to a man named [[Mark]].<Br>[[Mark 1]] Jesus as priest and king with his fame spreading as [[John the Baptist]] is imprisoned.  His teachings are radical but healing are miraculous.<Br>[[Mark 2]] includes reasoning with the multitude and tempting the opposition.
[3] And he saith unto the man which had the withered hand, Stand forth.
The need for [[repentance]] and [[fasting]]. The Bride and the true [[Sabbath]]. <Br> [[Mark 3]] highlites the conspiracy to destroy the healer, appointing [[Apostle|twelve]], and defining [[brethren]].]]
[4] And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
|-
[5] And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.
| '''[[Mark 3]]'''<Br>[https://www.hisholychurch.org/audio/20240720mark2-3.mp3 Download Recording  Chapter 2 & 3] <Br>or press play<Br> <html><audio controls src="https://www.hisholychurch.org/audio/20240720mark2-3.mp3"></audio></html><Br>
[6] And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
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| '''Comments'''
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| V1 "he entered ... the [[synagogue]] which was originally a [[tens|ten]] [[family]] group that was an essential part of the political landscape of the [[republic]] of [[early Israel]]. Seeking a king like [[Saul]] was a departure from [[the way]] of God.
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| '''V2 - V3''' The hardness<Ref name="hardss">{{hardss}}</Ref> of the heart is seen here.
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| '''V4''' What does it mean to ask "Is it lawful?"<Ref name="exesti">{{1832}}</Ref> 
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| do good ''agathopoieo''<Ref name="agathopoieo">{{15}}</Ref>  or to do [[evil]] ''kakopoieo''<Ref name="kakopoieo">{{2554}}</Ref>?
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| Why is the [[Sabbath]] important?
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| to save life, or to kill<Ref name="apokteino">{{615}}</Ref>?
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| '''V5''' Because He looked with '''"[[wrath]]"'''<Ref name="orges">{{3709}}</Ref>, being grieved<Ref name="syllypoumenos">{{4818}}</Ref>  for the hardness of their hearts caused to hold their piece.
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| V6 They desired to destroy<Ref name="apollumi">{{622}}</Ref> him.
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| The hearts of the [[Pharisees]] were more withered than the hand of the crippled man in their own system of [[synagogue|synagogues]].
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| The [[Levites]] had provided all the the [[social welfare]] foŕ the nation of [[Israel]] serving the [[tabernacle of the congregation|tabernacle of the congregations]] through [[freewill offerings]] since the days of [[Moses]].
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| The [[altars]] of [[clay and stone]], like the altar of [[Jehovahnissi]]. These were not mindless ceremonial rituals [[worship]] but systems of [[social welfare]] that was not a [[snare|snare and a trap]] because they were dependent upon [[freewill offering]].
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| The [[corban]] of the [[Pharisees]] was a system instuted by by the [[Civil government|civil authority]] of [[Herod]] which include membership through [[registration]] by [[consent]].
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| Such systems of [[legal charity]] [[degenerate]] the people, but also turn the priest class into authoritarian [[Bureaucracy|bureaucrats]] instead  of men of [[charity]] as true [[Servants|public servants]] of the people.
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| Jesus will have to fire the [[moneychangers]] cleansing the system of the distorted system of the Pharisees.  Before the dead stone [[temples]] men managed the [[heave offering]]s<Ref name="porterheave">{{porterheave}}</Ref> . They were called [[porters]] in the days of Samuel. David, as king could discharge them.
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| The "dullards" were disposed to the complacency of the critics-either to dismiss His reasoning as one who ‘is '''beside Himself''',<Ref name="existemi">{{1839}}</Ref>’ or go so far as to accuse Him that ‘He hath a devil.’ But "These men judged themselves by judging Jesus Christ." <Ref> MacLaren Expositions Of Holy Scripture
</Ref>
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| '''V29''' <span style="color:red">'''he that  blaspheme(''impious, revile'')<Ref name="blasphemeo">{{987}}</Ref> against the [[Holy Ghost]] is in danger of eternal (''continuous'') <Ref name="aionios">{{166}}</Ref> damnation (''separation, a trial, judgment'')<Ref name="krisis">{{2920}}</Ref>:'''</span>
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== The Withered hand ==
 
[1] And he entered again into the [[synagogue]]; and there was a man there which had a withered hand.
 
=== Withered hearts ===
 
[2] And they watched him, whether he would heal him on the [[sabbath]] day; that they might accuse him.
 
[3] And he saith unto the man which had the withered hand, <span style="color:red">'''Stand forth.'''</span>
 
=== Held their peace ===
 
[4] And he saith unto them, <span style="color:red">'''Is it lawful<Ref name="exesti">{{1832}}</Ref> to do good on the sabbath days, or to do [[evil]]<Ref name="kakopoieo">{{2554}}</Ref>? to save life, or to kill<Ref name="apokteino">{{615}}</Ref>?'''</span> But they held their peace.
 
[5] And when he had looked round about on them with anger<Ref name="orges">{{3709}}</Ref>, being grieved<Ref name="syllypoumenos">{{4818}}</Ref> for the hardness<Ref name="hardss">{{hardss}}</Ref> of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.
 
=== Conspired to destroy ===
 
[6] And the [[Pharisees]] went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
 
== Jesus withdrew ==
 
[7] But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,
[7] But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,
[8] And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.
[8] And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.
[9] And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.
 
[9] And he spake to his disciples, that a small ship should wait on<Ref name="Persevereq">{{Persevereq}}</Ref> him because of the multitude, lest they should throng him.
 
=== healed many ===
 
[10] For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.
[10] For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.
[11] And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.
 
[12] And he straitly charged them that they should not make him known.
=== Charged spirits ===
 
[11] And unclean spirits, when they saw him, fell down before him, and cried, saying, '''Thou art the [[Son of God]].'''
 
[12] And he straitly charged<Ref name="epitimao">{{2008}}</Ref> them that they should not make him known.
 
=== Ordained twelve ===
 
[13] And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.
[13] And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.
[14] And he ordained twelve, that they should be with him, and that he might send them forth to preach,
 
[14] And he ordained<Ref name="epoiesen">{{4160}}</Ref> twelve, that they should be with him, and that he might send them forth to preach,
 
[15] And to have power to heal sicknesses, and to cast out devils:
[15] And to have power to heal sicknesses, and to cast out devils:
[16] And Simon he surnamed Peter;
 
[17] And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
[16] And Simon he surnamed '''Peter''';
[18] And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,
 
[19] And Judas Iscariot, which also betrayed him: and they went into an house.
[17] And '''James''' the son of Zebedee, and '''John''' the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
 
[18] And '''Andrew''', and '''Philip''', and '''Bartholomew''', and '''Matthew''', and '''Thomas''', and '''James''' the son of [[Alphaeus]], and '''Thaddaeus''', and '''Simon''' the Canaanite,
 
[19] And '''Judas Iscariot''', which also betrayed him: and they went into an house.
 
=== the multitude ===
 
[20] And the multitude cometh together again, so that they could not so much as eat bread.
[20] And the multitude cometh together again, so that they could not so much as eat bread.
[21] And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.
[21] And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.
[22] And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
 
[23] And he called them unto him, and said unto them in parables, How can Satan cast out Satan?
== Beelzebub divide ==
[24] And if a kingdom be divided against itself, that kingdom cannot stand.
 
[25] And if a house be divided against itself, that house cannot stand.
[22] And the scribes<Ref name="grammateus">{{1122}}</Ref> which came down from Jerusalem said, He hath Beelzebub<Ref name="Beelzeboul">{{954}}</Ref>, and by the prince of the devils casteth he out<Ref name="ekballo">{{1544}}</Ref> devils.  
[26] And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
 
[27] No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
[23] And he called them unto him, and said unto them in [[parables]], <span style="color:red">'''How can [[Satan]] cast out <Ref name="ekballo">{{1544}}</Ref>[[Satan]]?'''</span>
[28] Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
 
[29] But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
[24] <span style="color:red">'''And if a kingdom be divided against itself, that kingdom cannot stand.'''</span>
 
[25] <span style="color:red">'''And if a house be divided against itself, that house cannot stand.'''</span>
 
[26] <span style="color:red">'''And if [[Satan]] rise up against himself, and be divided, he cannot stand, but hath an end.'''</span>
 
[27] <span style="color:red">'''No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.'''</span>
 
[28] <span style="color:red">'''Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall [[blaspheme]]:'''</span>
 
[29] <span style="color:red">'''But he that shall blaspheme<Ref name="blasphemeo">{{987}}</Ref> against the [[Holy Ghost]] hath never [[forgiveness]], but is in danger of eternal<Ref name="aionios">{{166}}</Ref> damnation<Ref name="krisis">{{2920}}</Ref>:'''</span>
 
=== they said ===
 
[30] Because they said, He hath an unclean spirit.
[30] Because they said, He hath an unclean spirit.
== Mother and brethren ==
[31] There came then his brethren and his mother, and, standing without, sent unto him, calling him.
[31] There came then his brethren and his mother, and, standing without, sent unto him, calling him.
[32] And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
 
[33] And he answered them, saying, Who is my mother, or my brethren?
[32] And the multitude sat about him, and they said unto him, '''Behold, thy mother and thy brethren without seek for thee.'''
[34] And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
 
[35] For whosoever shall do the will of God, the same is my brother, and my sister, and mother.<br>
[33] And he answered them, saying, <span style="color:red">'''Who is my mother, or my brethren?'''</span>
 
[34] And he looked round about on them which sat about him, and said, <span style="color:red">'''Behold my mother and my brethren!'''</span>
 
[35] <span style="color:red">'''For whosoever shall do the [[will of God]], the same is my brother, and my sister, and mother.'''</span><br>
<br>
<br>
{{Template:Mark}}
{{Template:Mark}}

Latest revision as of 14:18, 14 September 2024

The earliest written gospel material was anonymous but attributed to a man named Mark.
Mark 1 Jesus as priest and king with his fame spreading as John the Baptist is imprisoned. His teachings are radical but healing are miraculous.
Mark 2 includes reasoning with the multitude and tempting the opposition. The need for repentance and fasting. The Bride and the true Sabbath.
Mark 3 highlites the conspiracy to destroy the healer, appointing twelve, and defining brethren.
Mark 3
Download Recording Chapter 2 & 3
or press play

Comments
V1 "he entered ... the synagogue which was originally a ten family group that was an essential part of the political landscape of the republic of early Israel. Seeking a king like Saul was a departure from the way of God.
V2 - V3 The hardness[1] of the heart is seen here.
V4 What does it mean to ask "Is it lawful?"[2]
do good agathopoieo[3] or to do evil kakopoieo[4]?
Why is the Sabbath important?
to save life, or to kill[5]?
V5 Because He looked with "wrath"[6], being grieved[7] for the hardness of their hearts caused to hold their piece.
V6 They desired to destroy[8] him.
The hearts of the Pharisees were more withered than the hand of the crippled man in their own system of synagogues.
The Levites had provided all the the social welfare foŕ the nation of Israel serving the tabernacle of the congregations through freewill offerings since the days of Moses.
The altars of clay and stone, like the altar of Jehovahnissi. These were not mindless ceremonial rituals worship but systems of social welfare that was not a snare and a trap because they were dependent upon freewill offering.
The corban of the Pharisees was a system instuted by by the civil authority of Herod which include membership through registration by consent.
Such systems of legal charity degenerate the people, but also turn the priest class into authoritarian bureaucrats instead of men of charity as true public servants of the people.
Jesus will have to fire the moneychangers cleansing the system of the distorted system of the Pharisees. Before the dead stone temples men managed the heave offerings[9] . They were called porters in the days of Samuel. David, as king could discharge them.
The "dullards" were disposed to the complacency of the critics-either to dismiss His reasoning as one who ‘is beside Himself,[10]’ or go so far as to accuse Him that ‘He hath a devil.’ But "These men judged themselves by judging Jesus Christ." [11]
V29 he that blaspheme(impious, revile)[12] against the Holy Ghost is in danger of eternal (continuous) [13] damnation (separation, a trial, judgment)[14]:

The Withered hand

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

Withered hearts

[2] And they watched him, whether he would heal him on the sabbath day; that they might accuse him.

[3] And he saith unto the man which had the withered hand, Stand forth.

Held their peace

[4] And he saith unto them, Is it lawful[2] to do good on the sabbath days, or to do evil[4]? to save life, or to kill[5]? But they held their peace.

[5] And when he had looked round about on them with anger[6], being grieved[7] for the hardness[1] of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

Conspired to destroy

[6] And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

Jesus withdrew

[7] But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,

[8] And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.

[9] And he spake to his disciples, that a small ship should wait on[15] him because of the multitude, lest they should throng him.

healed many

[10] For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.

Charged spirits

[11] And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.

[12] And he straitly charged[16] them that they should not make him known.

Ordained twelve

[13] And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.

[14] And he ordained[17] twelve, that they should be with him, and that he might send them forth to preach,

[15] And to have power to heal sicknesses, and to cast out devils:

[16] And Simon he surnamed Peter;

[17] And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:

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

[19] And Judas Iscariot, which also betrayed him: and they went into an house.

the multitude

[20] And the multitude cometh together again, so that they could not so much as eat bread.

[21] And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.

Beelzebub divide

[22] And the scribes[18] which came down from Jerusalem said, He hath Beelzebub[19], and by the prince of the devils casteth he out[20] devils.

[23] And he called them unto him, and said unto them in parables, How can Satan cast out [20]Satan?

[24] And if a kingdom be divided against itself, that kingdom cannot stand.

[25] And if a house be divided against itself, that house cannot stand.

[26] And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.

[27] No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.

[28] Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

[29] But he that shall blaspheme[12] against the Holy Ghost hath never forgiveness, but is in danger of eternal[13] damnation[14]:

they said

[30] Because they said, He hath an unclean spirit.

Mother and brethren

[31] There came then his brethren and his mother, and, standing without, sent unto him, calling him.

[32] And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.

[33] And he answered them, saying, Who is my mother, or my brethren?

[34] And he looked round about on them which sat about him, and said, Behold my mother and my brethren!

[35] For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

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  1. ↑ 1.0 1.1 Hardness
    Matthew 19: “‭8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.”
    Mark 3:5-6 “‭5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. ‭6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.”
    Mark 10: “‭5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.”
    Mark 16:14-15 “‭14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. ‭15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.”
    Romans 2:4-6 “‭4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? ‭5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; ‭6 Who will render to every man according to his deeds:”
  2. ↑ 2.0 2.1 1832 ~ἔξεστι~ exesti \@ex’-es-tee\@ third person singular present indicative of a compound of 1537 ek of and 1510 eimi I am; TDNT-2:560,238; {See TDNT 244} v AV-be lawful 29, may 2, let 1; 32
    1) it is lawful
  3. ↑ ‭15. αγαθοποιεω agathopoieo ag-ath-op-oy-eh’-o; from agathos meaning benefit like 17 agathopoios with 4160 poieo to make or do which appears in 1 Peter 2:“‭14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.” AV; to be a well-doer (as a favor or a duty): —  (when) do good (well). ‭
  4. ↑ 4.0 4.1 2554 κακοποιέω kakopoieo [kak-op-oy-eh’-o] from 2555 kakopoios meaning "an evil doer, malefactor" from kakos meaning "evil ...destructive"; v; TDNT-3:485,391; [{See TDNT 351 }] AV-do evil 3, evil doing 1; 4
    1) to do harm
    2) to do evil, do wrong
  5. ↑ 5.0 5.1 615 ἀποκτείνω apokteino [ap-ok-ti’-no] from 575 apo meaning "separation, departure, cessation, completion, reversal, etc." and kteino (to slay); v; AV-kill 55, slay 14, put to death 6; 75
    1) to kill in any way whatever
    1a) to destroy, to allow to perish
    2) metaph. to extinguish, abolish
    2a) to inflict mortal death
    2b) to deprive of spiritual life and procure eternal misery in hell
  6. ↑ 6.0 6.1 3709 ὀργή orge [or-gay’] from 3713; n f; TDNT-5:382,716; [{See TDNT 560 }] AV-wrath 31, anger 3, vengeance 1, indignation 1; 36
    1) anger, the natural disposition, temper, character
    2) movement or agitation of the soul, impulse, desire, any violent emotion, but esp. anger
    3) anger, wrath, indignation
    4) anger exhibited in punishment, hence used for punishment itself
    4a) of punishments inflicted by magistrates
  7. ↑ 7.0 7.1 4818 συλλυπέω syllypoumenos being grieved From sun with and lupeo pain; to afflict jointly, i.e. (passive) sorrow at (on account of) someone -- be grieved
    1. to affect with grief together: Aristotle, eth. Nic. 9, 11, 4, p. 1171b, 7.
    2. Passive, present participle; to grieve with oneself(see σύν, II. 4 (so Fritzsche, DeWette, others; but others regard the Σιν as 'sympathetic'; cf. Meyer, Weiss, Morison, on Mark as below)), be inwardly grieved (Herodotus, Plato, Polybius, Diodorus): of the pain of indignation, ἐπί τίνι, Mark 3:5.
  8. ↑ 622 ~ἀπόλλυμι~ apollumi \@ap-ol’-loo-mee\@ from 575 apo from in the sense of separation and the base of 3639 ("ólethros" ("ruination") however does not imply "extinction" (annihilation). Rather it emphasizes the consequent loss that goes with the complete "undoing."); v AV-perish 33, destroy 26, lose 22, be lost 5, lost 4, misc 2; 92
    1) to destroy
    1a) to put out of the way entirely, abolish, put an end to ruin
    1b) render useless
    1c) to kill
    1d) to declare that one must be put to death
    1e) metaph. to devote or give over to eternal misery in hell
    1f) to perish, to be lost, ruined, destroyed
    2) to destroy
    2a) to lose
  9. ↑ The heave offering managers
    1 Chronicles 9:22 "All these [which were] chosen to be porters in the gates [were] two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office."
    2 Chronicles 31:14 "And Kore the son of Imnah the Levite, the porter toward the east, [was] over the freewill offerings of God, to distribute the oblations <08641> of the LORD, and the most holy things."
    Nehemiah 10:39 "For the children of Israel and the children of Levi shall bring the offering <08641> of the corn, of the new wine, and the oil, unto the chambers, where [are] the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God."
    Nehemiah 13:5 "And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded [to be given] to the Levites, and the singers, and the porters; and the offerings <08641> of the priests."
  10. ↑ ‭1839. εξιστημὶ existemi ex-is’-tay-mee; from 1537 and 2476; to put (stand) out of wits, i.e. astound, or (reflexively) become astounded, insane: —  amaze, be (make) astonished, be beside self (selves), bewitch, wonder. ‭: The KJV translates Strong's G1839 in the following manner: be amazed (6x), be astonished (5x), bewitch (2x), be beside (one's) self (2x), make astonished (1x), wonder (1x). Outline of Biblical Usage [?]
    to throw out of position, displace
    to amaze, to astonish, throw into wonderment
    to be amazed, astounded
    to be out of one's mind, besides one's self, insane
  11. ↑  MacLaren Expositions Of Holy Scripture
  12. ↑ 12.0 12.1 987 ~βλασφημέω~ blasphemeo \@blas-fay-meh’-o\@ from 989; v AV-blaspheme 17, speak evil of 10, rail on 2, blasphemer 1, speak blasphemy 1, blasphemously 1, misc 3; 35
    1) to speak reproachfully, rail at, revile, calumniate, blaspheme
    2) to be evil spoken of, reviled, railed at
  13. ↑ 13.0 13.1 166 αἰώνιος aionios [ahee-o’-nee-os] from 165 aion ever, world; adj; TDNT-1:208,31; [{See TDNT 40 }] AV-eternal 42, everlasting 25, the world began + 5550 2, since the world began + 5550 1, for ever 1; 71
    1) without beginning and end, that which always has been and always will be
    2) without beginning
    3) without end, never to cease, everlasting
    • For Synonyms see entry 5801
  14. ↑ 14.0 14.1 2920 κρίσις krisis [kree’-sis] perhaps a primitive word; n f; TDNT-3:941,469; [{See TDNT 412 }] AV-judgment 41, damnation 3, accusation 2, condemnation 2; 48
    1) a separating, sundering, separation
    1a) a trial, contest
    2) selection
    3) judgment
    3a) opinion or decision given concerning anything
    3a1) esp. concerning justice and injustice, right or wrong
    3b) sentence of condemnation, damnatory judgment, condemnation and punishment
    4) the college of judges (a tribunal of seven men in the several cities of Palestine; as distinguished from the Sanhedrin, which had its seat at Jerusalem)
    5) right, justice
  15. ↑ Persevere continually
    Mark 3:9 "And he spake to his disciples, that a small ship should wait on <4342> him because of the multitude, lest they should throng him."
    Acts 1:14 "These all continued <4342> with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren."
    Acts 2:42 "And they continued stedfastly <4342> in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers."
    Acts 2:46 "And they, continuing <4342> daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,"
    Acts 6:4 "But we will give ourselves continually <4342> to prayer, and to the ministry of the word."
    Acts 8:13 "Then Simon himself believed also: and when he was baptized, he continued <4342> with Philip, and wondered, beholding the miracles and signs which were done."
    Acts 10:7 "And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on <4342> him continually <4342>;"
    Romans 12:12 "Rejoicing in hope; patient in tribulation; continuing instant <4342> in prayer;"
    Romans 13:6 "For for this cause pay ye tribute also: for they are God’s ministers, attending continually <4342> upon this very thing."
    Colossians 4:2 "Continue <4342> in prayer, and watch in the same with thanksgiving;"
    Ephesians 6:18 "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance<4343> and supplication for all saints;"
  16. ↑ 2008 ἐπιτιμάω epitimao [ep-ee-tee-mah’-o] from 1909 and 5091; v; TDNT-2:623,249; [{See TDNT 252 }] AV-rebuke 24, charge 4, straightly charge 1; 29
    1) to show honour to, to honour
    2) to raise the price of
    3) to adjudge, award, in the sense of merited penalty
    4) to tax with fault, rate, chide, rebuke, reprove, censure severely
    4a) to admonish or charge sharply
    • For Synonyms see entry 5884
  17. ↑ 4160 ποιέω poieō poy-eh'-o, a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less direct); TDNT entry: 13:38,9; Thayer Definition:
    1. to make
    a. with the names of things made, to produce, construct, form, fashion, etc.
    b. to be the authors of, the cause
    c. to make ready, to prepare
    d. to produce, bear, shoot forth
    e. to acquire, to provide a thing for one's self
    f. to make a thing out of something
    g. to (make, i.e.) render one anything
    1. to (make, i.e.) constitute or appoint one anything, to appoint or ordain one that
    2. to (make, i.e.) declare one anything
    h. to put one forth, to lead him out
    1i. to make one do something
    cause one to
    i. to be the authors of a thing (to cause, bring about)
    2. to do
    a. to act rightly, do well
    1. to carry out, to execute
    b. to do a thing unto one
    1. to do to one
    c. with designation of time: to pass, spend
    d. to celebrate, keep
    1. to make ready, and so at the same time to institute, the celebration of the passover
    e. to perform: to a promise
    Origin: apparently a prolonged form of an obsolete primary
  18. ↑ 1122 γραμματεύς grammateus [gram-mat-yooce’] from 1121 gramma which is any writing; n m; TDNT-1:740,127; [{See TDNT 163 }] AV-scribe 66, townclerk 1; 67
    1) a clerk, scribe, esp.a public servant, secretary, recorder, whose office and influence differed in different states
    2) in the Bible, a man learned in the Mosaic law and in the sacred writings, an interpreter, teacher. Scribes examined the more difficult and subtle questions of the law; added to the Mosaic law decisions of various kinds thought to elucidate its meaning and scope, and did this to the detriment of religion. Since the advice of men skilled in the law was needed in the examination in the causes and the solution of the difficult questions, they were enrolled in the Sanhedrin; and are mentioned in connection with the priests and elders of the people. See a Bible Dictionary for more information on the scribes.
    3) a religious teacher: so instructed that from his learning and ability to teach advantage may redound to the kingdom of heaven
  19. ↑ 954 Βεελζεβούλ Beelzeboul [beh-el-zeb-ool’] or βεελζεβουβ of Aramaic origin, by parody on 01176 בַּעַל־זְבוּב‎; n pr m; TDNT- 1:605,104; [{See TDNT 134 }] AV-Beelzebub 7; 7 Beelzebub  = "lord of the house"
    1) a name of Satan, the prince of evil spirits
    • Beelzebul or Belzebuth, suggesting as the Lord of the Flies or flyers or even of dung. Derived from a Philistine god, formerly worshipped in Ekron 2 Kings 1.
    • Matthew 12:24,27 Mark 3:22 and Luke 11:15, 18–19, as well as in Matthew 10:25.
  20. ↑ 20.0 20.1 1544 ~ἐκβάλλω~ ekballo \@ek-bal’-lo\@ from 1537 and 906; TDNT-1:527,91; {See TDNT 122} v AV-cast out 45, cast 11, bring forth 3, pull out 3, send forth 3, misc 17; 82
    1) to cast out, drive out, to send out
    1a) with notion of violence
    1a1) to drive out (cast out)
    1a2) to cast out
    1a2a) of the world, i.e. be deprived of the power and influence he exercises in the world
    1a2b) a thing: excrement from the belly into the sink
    1a3) to expel a person from a society: to banish from a family
    1a4) to compel one to depart; to bid one depart, in stern though not violent language
    1a5) so employed that the rapid motion of the one going is transferred to the one sending forth
    1a51) to command or cause one to depart in haste
    1a6) to draw out with force, tear out
    1a7) with implication of force overcoming opposite force
    1a7a) to cause a thing to move straight on its intended goal
    1a8) to reject with contempt, to cast off or away
    1b) without the notion of violence
    1b1) to draw out, extract, one thing inserted in another
    1b2) to bring out of, to draw or bring forth
    1b3) to except, to leave out, i.e. not receive
    1b4) to lead one forth or away somewhere with a force which he cannot resist
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