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Jesus, referring to David, defended his disciples, who in their hunger plucked the new corn in the field and ate it without waiting for the offering upon the altar; in the other case he himself disregarded
Sabbath law in view of the "pikkuaḥ nefesh" (peril of life), a case in which the Rabbis admitted the suspension of the law, upon the principle, "The Sabbath is given over to you , and not you to the Sabbath" (see Mek., Wayaḳhel, 1; Chwolson, "Das Letzte Passahmahl," 1892, pp. 59-67, 91-92).
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619:. A few manuscripts refer to James and not Levi, but most think this is an attempt by a copyist at correction. J.E. Jacquier suggests that Levi was his name originally, and that it is probable that Mattija, "gift of Iaveh", was the name conferred upon the tax-gatherer by Jesus when He called him to the Apostolate. maybe a middle or nickname, and both fathers had the same name. Mark names Matthew but Levi as one of the
459:, it may have been easier to tell the man something than to demand he get up and walk. Jesus chooses to prove his ability to forgive sins, with a demonstration of the man's ability to walk. He forgives and heals by word alone, highlighting the power of his words. Mark says that "everyone" was amazed by this.
393:, "they uncovered the roof") and lower the man in to see Jesus. Kilgallen suggests that because they "dug" through the roof this indicates that it is a poor house, with the roof made of leaves, bark, and dirt. It might also have had wooden beams for more sturdy support. This was the ordinary type of house in
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one should follow. This passage might have been used by the early Church in defense of their less than strict observance of
Sabbath against Jews like the Pharisees who held a harder line on Sabbath observance. The Jewish Encyclopedia article on Jesus notes: "...stricter rabbis allowed only the saving
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Marks' account follows this with "No one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, making the tear worse. And no one pours new wine into old wineskins. If he does, the wine will burst the skins, and both the wine and the wineskins will be
319:
Several writers treat Mark 2:1-3:6 as a single unit for analytical purposes. Joseph Mali refers to these verses as containing the "Galilean
Conflict Stories", whilst noting that there is no scholarly consensus in this field. He notes "Markan Public Debates" and "controversy dialogues" as other terms
1142:
Misunderstanding of the term "be-ḥad le-shabba tinyana" (on the first of the second week after
Passover), preserved only in Luke vi. 1, caused the confusion of the law concerning the new produce of the year (Lev. xxiii. 11-14) with Sabbath law (see Jew. Encyc. vii. 168, s.v. Jesus). In the one case
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and that Luke and
Matthew copied from Mark, many argue they might have found this too radical and so chose not to include it. Jesus here claims he knows what Sabbath is for, and thus that he knows the mind of God, something only God could do, and equates himself with the "Lord of the Sabbath", God.
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What its exact meaning is in the original context is not totally clear to scholars today. It is easily interpreted to mean Jesus was proposing a new way of doing things. The new "unshrunk" patch for the cloth can not be melded to the old cloth as it will shrink and make the tear of the cloth worse.
725:
Jesus thus ends the debate with a statement with no rebuttal by his opponents. Many see this as Mark's way of telling the story to set up Jesus for his memorable words, which Mark uses in the next two incidents and others as well. Scholars have labeled this method of narration an
887:, Calvin states that the old wineskins and the old garment represent Jesus' disciples, and the new wine and unshrunk cloth represent the practice of fasting twice a week. Fasting this way would be burdensome to the new disciples, and would be more than they could bear.
1080:, e.g., Sanders claims there was no significant conflict between the Pharisees as a group and Jesus and that the Church took some time to reach its position on Sabbath, which makes it difficult to believe Jesus specifically taught one position or the other. The
711:". Jesus compares himself to a doctor to show that, as a doctor fights disease by working with the sick, so Jesus must go to sinners in order to help them overcome their sins. Jesus had earlier announced that his mission was a call to repentance in
834:), which does not appear elsewhere in the New Testament. The words are taken as an allusion to Jesus' death. For those who do not believe Jesus had foreknowledge of his death this is taken as an interpolation of the early Church.
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may have used this story to buttress their claims of Jesus' ability to forgive sins. Thus to the teachers Jesus' claim is blasphemy as they do not think Jesus is God, but to Mark's audience this confirms their belief in Jesus'
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at the time. Longman, Strauss and Taylor's
Expanded Bible states "they dug a hole in the roof" and notes that Judean "roofs were generally flat and made of thatch and dried mud" and The Living Bible refers to a "clay roof".
823:. Jesus speaking of himself as the bridegroom carries messianic overtones. There is no purpose in fasting as the messiah, Jesus, is already here and his coming is like a wedding celebration, at which people do not fast.
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for
Christianity contained in his appendix to "Seder 'Olam" (pp. 32b-34b, Hamburg, 1752), gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the
474:), which he does many times in Mark. This is taken in several ways in Mark, but is a term accepted by orthodox Christianity as referring to his Messiahship. The term is found in other Jewish sources, for example
444:
He says to them "Why are you thinking these things? Which is easier: to say to the paralytic, 'Your sins are forgiven', or to say, 'Get up, take your mat and walk'? But that you may know that the
410:
are forgiven. Wright suggests that the forgiveness is granted in part for creating a hole in the roof, but also that the forgiveness Jesus granted "went deeper" than this. Some writers, including
677:
refers to a suggestion that "Jesus, not
Matthew, was the real host at the social gathering": the "call" to sinners can be read as an "invitation", just as a host might invite guests to a meal.
846:
One can also not use "new" wine with "old" wineskins as the new wine will ferment and expand and break the old skins. Jesus thus seems to be concerned that the patch and the "new" wine
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as proof of this claim. Mark thus leaves it implied that Jesus is God and that faith in his power can lead to not just a cure of physical ills but to a forgiveness of a person's sins.
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in general were a point of contention between Jesus and other Jewish teachers. A minority position, held by scholars such as E. P. Sanders, is that these do not constitute proof of a
546:
This is the first conflict between Jesus and other Jewish teachers in Mark. Mark might be starting his explanation of why these Jewish authorities later turned on Jesus.
688:. It was even considered dangerous to eat with those who did not observe the same dining customs by some Jews like the Pharisees. See also the "Incident at Antioch"
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as the "old" cloth and old wineskins be preserved. This might be Jesus trying to convey that one must shed those old things that are incompatible with his new way.
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suggests that John's disciples might have been fasting "on account of the loss of their master", although Meyer considers this an unsupported interpretation.
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Mark says many people followed Jesus. In contrast to the followers Jesus attracted, it is not clear how many actual disciples (students) he recruited, only
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One sabbath he was going through the grainfields; and as they made their way his disciples began to pluck heads of grain. The
Pharisees accused them of
1030:. A few early Marcan manuscripts omit this phrase, but most scholars think the name of the priest was originally written by Mark, not a later copyist.
790:
Jesus answered their question, saying "Can ye make the children of the bridechamber fast, while the bridegroom is with them?" He is referred to as a
646:, and Capernaum was an area with a high traffic of people and merchants. Either way, Levi would have been a very unpopular and even despised person.
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868:. Some Christians have used it to propose new ways of being Christian or even entirely new forms of Christianity. As early as the second century,
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being who comes as a flesh and blood person. Only Jesus mentions this title in the
Gospels, often using it to speak about himself in the
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Jesus then says the bridegroom will be "taken from them" and then his disciples will fast "on that day", or "on those days". All three
684:. Whether they were at the dinner or were simply aware of it is unclear. The proper preparing and eating of food are very important in
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1960:
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378:, some writers speculate that Mark might be indicating it is them doing the carrying, but there is no general agreement on this.
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to specify that there were four persons carrying him. It is not stated who the men are, but it is implied that some of them have
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and the Pharisees (often) fast, or were engaged in fasting just at that point in time, but the disciples of Jesus did not fast (
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argues that these debates on Sabbath, handwashing, and food are artificial constructs of Mark as there were debates between
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and to let the Jews follow the Mosaic law — which explains the apparent contradictions in the New Testament regarding the
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Jesus then says "The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath." (
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to be "pink" acts of Jesus, that is "a close approximation of what Jesus did" and call them "Sabbath observance."
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615:. Mark lists him as Levi the son of Alphaeus, although an Alphaeus is also listed as the name of the father of
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Jesus, while teaching a large crowd by the lake, finds Levi at the tax collector's booth and says "Follow me!"
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does not suffer from the inconsistencies and the disconnectedness of the interpretations listed above. In his
437:). Mark observes that Jesus "...knew in his spirit that this was what they were thinking in their hearts..." (
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Jesus replies the famous "It is not the healthy who need a doctor, but the sick. I have not come to call the
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366:). Four men carrying a paralyzed man come to see Jesus, but they cannot get past the crowd. Mark is the only
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name the high priest. Mark may have simply made an error or had an incomplete or inaccurate copy of the
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has authority on earth to forgive sins ..." He says to the man "...get up, take your mat and go home." (
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956:). Some think this is not historical but is Mark's literary way of debating Sabbath observance issues.
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This incident of the cure of a paralytic and his subsequent forgiveness of his sins is told in all the
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or pronouncement story. All three synoptics have this occur after the healing of the paralyzed man.
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suggests that this is Jesus' own house. Jesus is impressed by their effort, praising all the men's
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suggests that this passage may have existed "as a connected whole" before the gospel was compiled.
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The Christian Gospel and its Jewish Roots: A Redaction-Critical Study of Mark 2:21-22 in Context
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sees its function as establishing "why Jesus' opponents hated and pursued him to death".
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669:) ask his disciples why. Some ancient authorities put the question as "why does he eat
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have the first phrase putting people ahead of Sabbath. Since form critics believe the
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of life to excuse the slightest curtailment of the Sabbath rest (Shab. xxii. 6)."
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for the collector and his employees. He might have also been a toll collector for
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699:, but sinners." Matthew has him say "But go and learn what this means: 'I desire
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on Mark 2, translated from the German sixth edition, accessed 28 February 2023
707:'" between the two sentences in Mark's version. Luke says "... but sinners to
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Jesus rejects the notion that illness and misfortune are the result of sins.
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This article is about the chapter of the Gospel of Mark. For other uses, see
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also calls him "Levi". Matthew's version of this story clearly lists him as
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627:, so if one considers Mark alone it is not clear this Levi was an Apostle.
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incredible many of them are, however, seems not to be realized by many."
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Some early manuscripts containing the complete text of this chapter are:
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were incensed at Jesus because he said he could forgive the man's sins.
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Some of the teachers of the law present (belonging to the sect of the
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1893:(ESV, KJV, Darby, American Standard Version, Bible in Basic English)
429:) are disturbed by this. "Why does this fellow talk like that? He's
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571:). All the synoptics agree that the man was paralyzed and that the
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1131:. They do not occur in John except for perhaps the paralyzed man.
502:. It has also been seen as symbolic of God's plan for all people.
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The teachers say that only God can forgive one's sins; some see
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includes him. Jesus calls the man "Son", a term of affection.
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907:. The third non-indented commandment listed is "Remember the
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A tax collector could mean two things. He could have been an
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Jewish Encyclopedia: New Testament: Misunderstood Passages
856:, among others, interpreted it as Jesus saying he was the
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5:1-2 also record this episode of "dining with sinners".
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was high priest, while Samuel says the high priest was
775:). People fasted for many reasons, such as mourning or
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refers to the "Five Disputes" set out in these verses.
1742:, 1985, pages 264-269 on Sabbath, handwashing and food
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ruined. No, he pours new wine into new wineskins." (
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Jewish Encyclopedia: Jesus: Attitude Toward the Law
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1123:These stories are almost entirely the same in Luke
794:in several places in the New Testament, such as in
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1239:Ellicott's Commentary for Modern Readers on Mark 2
767:Some people asked why is it that the disciples of
381:They then create a hole in the roof of the house (
2602:
1653:
1635:Nestle Greek New Testament 1904 - Transliterated
1546:, Synoptic Gospels Primer, accessed 14 June 2021
1330:
320:which have been used to cover these verses. The
1883:English Translation with Parallel Latin Vulgate
1579:
1577:
1244:
741:calls it a "great crowd of ... disciples", and
362:after a period of absence in the open country (
227:. In this chapter, the first arguments between
937:). The command to observe Sabbath is found in
872:used it to justify his doctrine, later called
354:". Mark 2:4. Engraving by Bernhard Rode, 1780.
335:
1954:
1691:Ignatius of Antioch, Letter to the Magnesians
1506:See section titled: "THE INCIDENT AT ANTIOCH"
1153:Gentile: Gentiles May Not Be Taught the Torah
976:) about the issue after Jesus' ministry. The
486:, this title represents the judge during the
251:, and whether or not one can harvest food on
247:and his friends, and argues over the need to
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1072:agree that Sabbath and proper observance of
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649:Jesus and his disciples eat "at his house" (
374:in Jesus. Since Mark has so far listed four
1633:Online Parallel Bible Project (Bible Hub),
1262:
462:Jesus refers to himself as the Son of Man,
1961:
1947:
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50:
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235:religious teachers appear. Jesus heals a
1818:A Brief Commentary on the Gospel of Mark
1648:Cambridge Bible for Schools and Colleges
1471:
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1307:
1305:
894:
783:and perhaps even to hasten the process.
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433:! Who can forgive sins but God alone?" (
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1563:: NCV, cf. "accustomed to fast" in the
995:Jesus points out to them a story about
830:use the same phrase, ἀπάρθη ἀπ’ αὐτῶν (
314:
2603:
1208:
1206:
1204:
594:The Calling of St Matthew (Caravaggio)
406:, and he tells the paralytic that his
1942:
1464:
1302:
885:Commentary on Matthew, Mark, and Luke
350:"Christ Heals a Man Paralyzed by the
1800:. New York: Robert Appleton Company.
1758:An Introduction to the New Testament
1555:The word "often" is inserted in the
1504:. New York: Robert Appleton Company.
1461:on Mark 2, accessed 28 February 2023
1402:. New York: Robert Appleton Company.
1155:notes the following reconciliation:
1010:. In Mark, Jesus says this was when
903:on a monument on the grounds of the
607:, the tax collector and apostle, in
274:
1201:
1190:Christianity and Judaism § Sin
921:Ten Commandments § Sabbath day
13:
1968:
1775:The New Jerome Biblical Commentary
1650:on Mark 2, accessed 18 March 2020.
1565:New American Bible Revised Edition
1018:, Abiathar's father. Neither Luke
578:
342:Healing the paralytic at Capernaum
56:The Latin text of Mark 1:5–5:8 in
14:
2622:
1865:
1788:Herbermann, Charles, ed. (1913).
1492:Herbermann, Charles, ed. (1913).
1390:Herbermann, Charles, ed. (1913).
263:The original text was written in
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1719:Sabbath, handwashing, and food
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879:The interpretation favored by
243:, meets with the disreputable
1:
2197:Sayings of Jesus on the cross
1879:King James Bible - Wikisource
1195:
212:is the second chapter of the
1811:Jewish Encyclopedia on Jesus
1427:New Revised Standard Version
1216:, accessed 17 September 2023
1115:, over just how much of the
484:Jewish apocalyptic tradition
269:This chapter is divided into
23:Chapter of the New Testament
7:
2101:Parable of the Growing Seed
1897:Multiple bible versions at
1813:, accessed 8 September 2006
1459:Expositor's Greek Testament
1327:, accessed 11 November 2017
1325:Pulpit Commentary on Mark 2
1183:
759:New Wine into Old Wineskins
336:Jesus heals a paralyzed man
96:Order in the Christian part
10:
2627:
2487:La Pasión según San Marcos
1833:, accessed 11 October 2005
1807:, accessed 11 October 2005
1748:
1298:The Living Bible, Mark 2:4
1103:There were debates within
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752:
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339:
15:
2585:American Standard Version
2557:
2505:
2462:
2402:
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2205:
2184:
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1976:
1836:Miller, Robert J. Editor
1598:New International Version
1520:New International Version
1445:, which inserts the word
891:Plucking grain on Sabbath
785:Heinrich Julius Holtzmann
749:Fasting and new wineskins
654:
490:. He was often viewed as
386:
308:Codex Ephraemi Rescriptus
95:
85:
75:
65:
49:
33:
28:
1594:Revised Standard Version
1287:Expanded Bible, Mark 2:4
1169:seven moral laws of Noah
1043:Christianity and Judaism
807:Epistle to the Ephesians
720:Oxyrhynchus Gospels 1224
2611:Gospel of Mark chapters
2444:Intertextual production
2437:three-source hypothesis
1637:, accessed 15 June 2021
1061:The passage thus has a
917:Sabbath in Christianity
858:start of a new religion
763:New Covenant (theology)
258:
18:Mark 2 (disambiguation)
2481:, BWV 247 (J. S. Bach)
2473:(attributed to Keiser)
2263:Mary, sister of Martha
1902:(NKJV, NIV, NRSV etc.)
1840:Polebridge Press 1994
1646:Maclear, G.F. (1893),
1443:New King James Version
1241:, accessed 4 June 2017
1181:
1145:
964:and other Christians (
912:
876:and deemed heretical.
632:independent contractor
596:
464:ho huios tou anthrōpou
391:apestegasan tēn stegēn
387:ἀπεστέγασαν τὴν στέγην
355:
2590:World English Version
2454:Secret Gospel of Mark
2432:two-source hypothesis
2253:Mary, mother of Jesus
2248:Mary, mother of James
2111:Feeding the multitude
1919:Chapters of the Bible
1797:Catholic Encyclopedia
1501:Catholic Encyclopedia
1480:Meyer's NT Commentary
1399:Catholic Encyclopedia
1157:
1140:
898:
866:Second Temple Judaism
745:says that many left.
592:
349:
239:man and forgives his
1854:Fortress Press 1985
1838:The Complete Gospels
1212:Mali, J. M. (2009),
1109:Council of Jerusalem
1078:rejection of the law
315:Critical scholarship
86:Christian Bible part
2410:Mark the Evangelist
2238:Joseph of Arimathea
1820:Paulist Press 1989
1816:Kilgallen, John J.
1777:Prentice Hall 1990
1604:'s critical edition
1557:New Century Version
1544:Pronouncement Story
1393:"St. Matthew"
1311:Wright, T. (2001),
1149:Jewish Encyclopedia
1082:Jewish Encyclopedia
925:Lord of the Sabbath
911:, to keep it holy".
905:Texas State Capitol
854:Ignatius of Antioch
573:teachers of the law
2580:King James Version
1770:Brown, Raymond E.
1707:-Jesus and Judaism
1619:King James Version
1592:Mark 2:20, in the
1162:, in a remarkable
1105:Early Christianity
913:
597:
585:Calling of Matthew
356:
302:Codex Alexandrinus
2598:
2597:
2166:Entombment/Burial
2131:Great Commandment
2121:Cleansing a leper
2106:Calming the storm
2096:Galilean ministry
1937:
1936:
1927:Succeeded by
1891:at GospelHall.org
1852:Jesus and Judaism
1791:"Judaizers"
1755:Brown, Raymond E.
1740:Jesus and Judaism
1621:, reflecting the
1613:Mark 2:20 in the
1602:Westcott and Hort
1495:"Judaizers"
1313:Mark for Everyone
1134:According to the
1113:Jewish Christians
1111:between Paul and
1107:, such as at the
832:aparthē ap’ autōn
659:en tē oikia autou
655:ἐν τῇ οἰκίᾳ αὐτοῦ
358:Jesus returns to
275:Textual witnesses
207:
206:
103:
102:
2618:
2575:Wycliffe Version
2495:St Mark Passion
2449:Messianic Secret
2422:Textual variants
2233:John the Baptist
2136:Olivet Discourse
2116:Walking on water
2086:Baptism of Jesus
1963:
1956:
1949:
1940:
1939:
1909:Preceded by
1906:
1905:
1801:
1793:
1743:
1736:
1730:
1727:
1721:
1699:
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1688:
1682:
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1522:
1513:
1507:
1505:
1497:
1489:
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1455:
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1437:See for example
1435:
1429:
1419:
1413:
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1395:
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1269:
1266:
1260:
1253:
1242:
1232:
1226:
1223:
1217:
1210:
1045:). Neither Luke
950:people of Israel
931:breaking Sabbath
901:Ten Commandments
862:John the Baptist
828:synoptic gospels
769:John the Baptist
656:
636:Roman government
551:Synoptic Gospels
536:Early Christians
457:Raymond E. Brown
388:
368:canonical gospel
290:Codex Sinaiticus
105:
104:
54:
26:
25:
2626:
2625:
2621:
2620:
2619:
2617:
2616:
2615:
2601:
2600:
2599:
2594:
2553:
2538:Minuscule 2427
2533:Fayyum Fragment
2501:
2479:St Mark Passion
2471:St Mark Passion
2458:
2427:Marcan priority
2398:
2332:
2288:Simon of Cyrene
2201:
2180:
2126:Transfiguration
2074:
1983:
1972:
1967:
1928:
1920:
1910:
1868:
1760:Doubleday 1997
1751:
1746:
1737:
1733:
1728:
1724:
1700:
1696:
1689:
1685:
1680:
1676:
1667:
1654:
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1623:Textus Receptus
1612:
1608:
1591:
1587:
1582:
1575:
1554:
1550:
1541:
1537:
1532:
1525:
1514:
1510:
1490:
1486:
1476:Meyer, H. A. W.
1474:
1465:
1457:Nicoll, W. R.,
1456:
1452:
1436:
1432:
1420:
1416:
1411:
1407:
1388:
1384:
1379:
1375:
1370:
1361:
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1319:
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1303:
1296:
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1276:
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1267:
1263:
1254:
1245:
1233:
1229:
1224:
1220:
1211:
1202:
1198:
1186:
1028:Books of Samuel
944:, a "perpetual
927:
893:
765:
751:
621:Twelve Apostles
587:
581:
579:Calling of Levi
488:final judgement
420:John Chrysostom
344:
338:
322:Jerusalem Bible
317:
284:Codex Vaticanus
277:
261:
203:
202:
118:
61:
60:(13th century).
45:
39:
24:
21:
12:
11:
5:
2624:
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2434:
2424:
2419:
2418:
2417:
2406:
2404:
2400:
2399:
2397:
2396:
2394:Sea of Galilee
2391:
2386:
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2366:
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2356:
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2340:
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2300:
2295:
2290:
2285:
2280:
2275:
2273:Pontius Pilate
2270:
2265:
2260:
2258:Mary Magdalene
2255:
2250:
2245:
2243:Judas Iscariot
2240:
2235:
2230:
2225:
2220:
2215:
2209:
2207:
2203:
2202:
2200:
2199:
2194:
2192:Naked fugitive
2188:
2186:
2182:
2181:
2179:
2178:
2173:
2168:
2163:
2158:
2156:Pilate's court
2153:
2148:
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2138:
2133:
2128:
2123:
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2108:
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2098:
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2076:
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2057:
2052:
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2042:
2037:
2032:
2027:
2022:
2017:
2012:
2007:
2002:
1997:
1991:
1989:
1974:
1973:
1970:Gospel of Mark
1966:
1965:
1958:
1951:
1943:
1935:
1934:
1925:
1922:Gospel of Mark
1916:
1904:
1903:
1894:
1885:
1880:
1874:
1867:
1866:External links
1864:
1863:
1862:
1850:Sanders, E.P.
1848:
1834:
1828:
1814:
1808:
1802:
1785:
1768:
1750:
1747:
1745:
1744:
1731:
1722:
1717:, pp.264-269,
1694:
1683:
1674:
1652:
1639:
1626:
1606:
1585:
1573:
1548:
1542:Smith, M. H.,
1535:
1523:
1508:
1484:
1463:
1450:
1430:
1421:Footnote v at
1414:
1405:
1382:
1373:
1359:
1329:
1317:
1301:
1290:
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1270:
1261:
1243:
1235:E. H. Plumptre
1227:
1218:
1199:
1197:
1194:
1193:
1192:
1185:
1182:
1063:christological
892:
889:
860:separate from
750:
747:
583:Main article:
580:
577:
455:According to
340:Main article:
337:
334:
330:Johannes Weiss
326:Vincent Taylor
316:
313:
312:
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305:
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55:
47:
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40:
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22:
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2:
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2570:Latin Vulgate
2568:
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2239:
2236:
2234:
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2229:
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2224:
2223:Herod Antipas
2221:
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2208:
2204:
2198:
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2177:
2174:
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2149:
2147:
2144:
2142:
2139:
2137:
2134:
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2119:
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2018:
2016:
2013:
2011:
2008:
2006:
2003:
2001:
1998:
1996:
1993:
1992:
1990:
1987:
1986:New Testament
1982:
1979:
1975:
1971:
1964:
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1952:
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1945:
1944:
1941:
1933:
1932:
1926:
1924:
1923:
1917:
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1908:
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1900:
1899:Bible Gateway
1895:
1892:
1890:
1886:
1884:
1881:
1878:
1875:
1873:
1870:
1869:
1861:
1860:0-8006-0743-0
1857:
1853:
1849:
1847:
1846:0-06-065587-9
1843:
1839:
1835:
1832:
1829:
1827:
1826:0-8091-3059-9
1823:
1819:
1815:
1812:
1809:
1806:
1805:E. P. Sanders
1803:
1799:
1798:
1792:
1786:
1784:
1783:0-13-614934-0
1780:
1776:
1773:
1769:
1767:
1766:0-385-24767-2
1763:
1759:
1756:
1753:
1752:
1741:
1735:
1726:
1720:
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1715:0-8006-0743-0
1712:
1708:
1704:
1698:
1692:
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1678:
1671:
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1661:
1659:
1657:
1649:
1643:
1636:
1630:
1624:
1620:
1616:
1610:
1603:
1600:, reflecting
1599:
1595:
1589:
1580:
1578:
1570:
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1517:
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1460:
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1400:
1394:
1386:
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1356:
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1346:
1344:
1342:
1340:
1338:
1336:
1334:
1326:
1321:
1315:, pages 16-17
1314:
1308:
1306:
1299:
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1283:
1274:
1265:
1258:
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1231:
1222:
1215:
1209:
1207:
1205:
1200:
1191:
1188:
1187:
1180:
1178:
1174:
1173:laws of Moses
1170:
1165:
1161:
1156:
1154:
1150:
1144:
1139:
1137:
1132:
1130:
1126:
1121:
1118:
1114:
1110:
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1101:
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1087:
1083:
1079:
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1066:
1064:
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1044:
1040:
1036:
1031:
1029:
1025:
1021:
1017:
1013:
1009:
1005:
1002:
998:
993:
991:
987:
983:
979:
978:Jesus Seminar
975:
971:
967:
963:
959:
958:E. P. Sanders
955:
951:
947:
943:
940:
936:
932:
926:
922:
918:
910:
906:
902:
897:
888:
886:
882:
877:
875:
871:
867:
863:
859:
855:
851:
849:
843:
841:
835:
833:
829:
824:
822:
818:
815:
811:
808:
804:
801:
800:2 Corinthians
797:
793:
788:
786:
782:
778:
774:
770:
764:
760:
756:
746:
744:
740:
735:
733:
729:
723:
721:
716:
714:
710:
706:
702:
698:
693:
691:
687:
683:
678:
676:
672:
668:
664:
660:
652:
647:
645:
644:Herod Antipas
641:
637:
633:
628:
626:
622:
618:
614:
610:
606:
602:
595:
591:
586:
576:
574:
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563:
559:
556:
552:
547:
544:
542:
537:
533:
529:
526:
522:
519:
514:
512:
508:
505:In both Luke
503:
501:
497:
493:
489:
485:
481:
480:Book of Enoch
477:
473:
471:
465:
460:
458:
453:
451:
447:
442:
440:
436:
432:
428:
423:
421:
417:
413:
409:
405:
401:
396:
392:
384:
379:
377:
373:
369:
365:
361:
353:
348:
343:
333:
331:
327:
323:
309:
306:
303:
300:
297:
294:
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288:
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282:
281:
280:
272:
270:
266:
256:
254:
250:
246:
242:
238:
234:
230:
226:
223:
219:
218:New Testament
215:
211:
199:
196:
194:
191:
189:
186:
184:
181:
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176:
174:
171:
169:
166:
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159:
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141:
139:
136:
134:
131:
129:
126:
124:
121:
120:
114:
113:
110:
107:
106:
98:
94:
91:
90:New Testament
88:
84:
81:
78:
74:
71:
68:
64:
59:
53:
48:
43:
38:
32:
27:
19:
2547:
2539:
2497:(N. Matthes)
2494:
2486:
2478:
2470:
2374:Jordan River
2228:Jesus Christ
2176:Resurrection
1999:
1929:
1918:
1911:
1898:
1889:Online Bible
1888:
1851:
1837:
1817:
1795:
1774:
1771:
1757:
1739:
1734:
1729:Kilgallen 61
1725:
1718:
1706:
1702:
1697:
1686:
1681:Kilgallen 59
1677:
1669:
1642:
1629:
1615:Geneva Bible
1609:
1588:
1583:Kilgallen 58
1551:
1538:
1511:
1499:
1487:
1453:
1446:
1433:
1417:
1412:Kilgallen 55
1408:
1397:
1385:
1380:Kilgallen 53
1376:
1354:
1320:
1312:
1293:
1282:
1273:
1268:Kilgallen 49
1264:
1256:
1230:
1221:
1158:
1146:
1141:
1133:
1122:
1117:Law of Moses
1102:
1067:
1049:nor Matthew
1032:
1022:and Matthew
994:
982:Mark 2:23–28
928:
878:
852:
847:
844:
836:
831:
825:
789:
766:
736:
724:
717:
713:Mark 1:14–15
694:
679:
670:
658:
648:
629:
601:Luke 5:27–29
598:
572:
548:
545:
515:
504:
500:third person
467:
463:
461:
454:
443:
424:
390:
380:
364:Mark 1:35–45
357:
318:
278:
262:
209:
208:
127:
2506:Manuscripts
2293:Simon Peter
2161:Crucifixion
2151:Last Supper
1151:article on
1098:Bet Shammai
1088:argues the
1084:article on
986:Matt 12:1–8
980:determined
966:Gal 2:11–14
909:Sabbath day
881:John Calvin
690:Gal 2:11–21
476:Daniel 7:31
468:son of the
466:(literally
431:blaspheming
296:Codex Bezae
271:28 verses.
265:Koine Greek
58:Codex Gigas
2565:Greek Text
2548:(disputed)
2513:Papyrus 45
2359:Dalmanutha
2323:Samaritans
2171:Empty tomb
2091:Temptation
1831:Marcionism
1196:References
1094:Bet Hillel
1074:Mosaic law
1058:hypothesis
990:Luke 6:1–5
974:Rom 14:1–6
915:See also:
874:Marcionism
814:Revelation
792:bridegroom
753:See also:
728:apophthegm
709:repentance
446:Son of Man
400:Tom Wright
231:and other
2540:(forgery)
2489:(Golijov)
2415:John Mark
2369:Jerusalem
2354:Capernaum
2349:Bethsaida
2328:Sanhedrin
2318:Sadducees
2313:Pharisees
2141:Anointing
1569:Mark 2:18
1561:Mark 2:18
1533:Miller 18
1516:Mark 2:17
1439:Mark 2:15
1423:Mark 2:16
1371:Miller 17
1277:Miller 16
1016:Ahimelech
999:found in
948:... the
796:John 3:29
777:penitence
743:John 6:66
739:Luke 6:17
705:sacrifice
697:righteous
671:and drink
663:Pharisees
640:added fee
634:with the
605:"Matthew"
509:and John
482:. In the
427:Pharisees
376:disciples
360:Capernaum
304:(400-440)
292:(330-360)
286:(325-350)
237:paralyzed
222:Christian
2605:Category
2463:In music
2384:Nazareth
2218:Caiaphas
1981:chapters
1738:Sanders
1709:, 1985,
1617:and the
1596:and the
1478:(1880),
1184:See also
1175:and the
1160:R. Emden
1070:scholars
1065:climax.
1012:Abiathar
1001:1 Samuel
946:covenant
942:31:16–17
541:divinity
496:heavenly
494:or as a
478:and the
117:Chapters
76:Category
2558:Sources
2403:Related
2389:Samaria
2364:Galilee
2344:Bethany
2303:Zebedee
2185:Phrases
2146:Passion
1749:Sources
1571:: NABRE
1441:in the
1425:in the
1177:Sabbath
1164:apology
1090:Halakah
1035:2:27–28
935:2:23–24
870:Marcion
848:as well
840:2:21–21
781:messiah
755:Fasting
686:Judaism
625:3:16–19
562:Matthew
558:5:17–26
492:angelic
416:Ambrose
253:Sabbath
220:of the
216:in the
198:Mark 16
193:Mark 15
188:Mark 14
183:Mark 13
178:Mark 12
173:Mark 11
168:Mark 10
44: →
35:←
2337:Places
2309:Groups
2298:Thomas
2283:Salome
2268:Philip
2213:Andrew
2206:People
2079:Events
1995:Mark 1
1931:Mark 3
1913:Mark 1
1877:Mark 2
1858:
1844:
1824:
1781:
1772:et al.
1764:
1713:
1701:"Just
1670:et al.
1668:Brown
1447:Levi's
1355:et al.
1353:Brown
1257:et al.
1255:Brown
1051:12:1–8
1008:24:5–9
939:Exodus
923:, and
805:, the
761:, and
732:chreia
703:, not
675:Nicoll
525:Isaiah
521:34:6–7
518:Exodus
507:13:1–5
412:Jerome
310:(~450)
298:(~400)
233:Jewish
210:Mark 2
163:Mark 9
158:Mark 8
153:Mark 7
148:Mark 6
143:Mark 5
138:Mark 4
133:Mark 3
128:Mark 2
123:Mark 1
80:Gospel
42:Mark 3
37:Mark 1
29:Mark 2
2379:Judea
2278:Rufus
1978:Bible
1086:Jesus
1068:Most
1047:6:1–5
997:David
701:mercy
682:pious
651:Greek
617:James
532:44:22
528:43:25
511:9:2–3
472:being
470:human
404:faith
395:Judea
383:Greek
372:faith
229:Jesus
225:Bible
2546:7Q5
1856:ISBN
1842:ISBN
1822:ISBN
1779:ISBN
1762:ISBN
1711:ISBN
1147:The
1096:and
1024:12:4
970:4:10
962:Paul
954:NRSV
899:The
864:and
821:21:2
819:and
817:19:7
812:and
810:5:32
803:11:2
773:2:18
718:The
667:2:16
613:10:3
560:and
555:Luke
530:and
523:and
450:8-11
414:and
408:sins
352:Gout
259:Text
249:fast
245:Levi
241:sins
66:Book
2528:137
1703:how
1672:603
1357:602
1259:601
1125:5-6
1039:law
1020:6:4
952:" (
665:" (
623:in
609:9:9
565:9:1
553:, (
452:).
441:).
439:2:8
435:2:7
2607::
2523:88
2518:84
2070:16
2065:15
2060:14
2055:13
2050:12
2045:11
2040:10
1794:.
1655:^
1576:^
1567:,
1559:,
1526:^
1518::
1498:.
1466:^
1396:.
1362:^
1332:^
1304:^
1246:^
1237:,
1203:^
1138::
1129:12
1100:.
1004:21
988:,
984:,
972:;
968:;
919:,
842:)
798:,
757:,
730:,
715:.
692:.
657:,
653::
543:.
389:,
385::
267:.
255:.
2035:9
2030:8
2025:7
2020:6
2015:5
2010:4
2005:3
2000:2
1988:)
1984:(
1962:e
1955:t
1948:v
1179:.
1055:Q
933:(
611:,
569:8
567:–
99:2
20:.
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