Apologetics Bible

Mark 2:1

Greek

Καὶ ⸀εἰσελθὼν πάλιν εἰς Καφαρναοὺμ διʼ ⸀ἡμερῶν ἠκούσθη ὅτι ⸂ἐν οἴκῳ⸃ ἐστίν·

Kai eiselthon palin eis Kapharnaoym di emeron ekoysthe oti en oiko estin·

KJV: And again he entered into Capernaum after some days; and it was noised that he was in the house.

AKJV: And again he entered into Capernaum after some days; and it was noised that he was in the house.

ASV: And when he entered again into Capernaum after some days, it was noised that he was in the house.

YLT: And again he entered into Capernaum, after some days, and it was heard that he is in the house,

Exposition: Mark 2:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And again he entered into Capernaum after some days; and it was noised that he was in the house.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:2

Greek

⸀καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον.

kai synechthesan polloi oste meketi chorein mede ta pros ten thyran, kai elalei aytois ton logon.

KJV: And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

AKJV: And straightway many were gathered together, so that there was no room to receive them, no, not so much as about the door: and he preached the word to them.

ASV: And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spake the word unto them.

YLT: and immediately many were gathered together, so that there was no more room, not even at the door, and he was speaking to them the word.

Exposition: Mark 2:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:3

Greek

καὶ ἔρχονται ⸂φέροντες πρὸς αὐτὸν παραλυτικὸν⸃ αἰρόμενον ὑπὸ τεσσάρων.

kai erchontai pherontes pros ayton paralytikon airomenon ypo tessaron.

KJV: And they come unto him, bringing one sick of the palsy, which was borne of four.

AKJV: And they come to him, bringing one sick of the palsy, which was borne of four.

ASV: And they come, bringing unto him a man sick of the palsy, borne of four.

YLT: And they come unto him, bringing a paralytic, borne by four,

Exposition: Mark 2:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they come unto him, bringing one sick of the palsy, which was borne of four.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:4

Greek

καὶ μὴ δυνάμενοι ⸀προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ⸀ὅπου ὁ παραλυτικὸς κατέκειτο.

kai me dynamenoi prosenegkai ayto dia ton ochlon apestegasan ten stegen opoy en, kai exoryxantes chalosi ton krabatton opoy o paralytikos katekeito.

KJV: And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

AKJV: And when they could not come near to him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

ASV: And when they could not come nigh unto him for the crowd, they uncovered the roof where he was: and when they had broken it up, they let down the bed whereon the sick of the palsy lay.

YLT: and not being able to come near to him because of the multitude, they uncovered the roof where he was, and, having broken it up, they let down the couch on which the paralytic was lying,

Exposition: Mark 2:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:5

Greek

⸂καὶ ἰδὼν⸃ ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· Τέκνον, ⸂ἀφίενταί σου⸃ αἱ ⸀ἁμαρτίαι.

kai idon o Iesoys ten pistin ayton legei to paralytiko· Teknon, aphientai soy ai amartiai.

KJV: When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

AKJV: When Jesus saw their faith, he said to the sick of the palsy, Son, your sins be forgiven you.

ASV: And Jesus seeing their faith saith unto the sick of the palsy, Son, thy sins are forgiven.

YLT: and Jesus having seen their faith, saith to the paralytic, `Child, thy sins have been forgiven thee.'

Exposition: Mark 2:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:6

Greek

ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν·

esan de tines ton grammateon ekei kathemenoi kai dialogizomenoi en tais kardiais ayton·

KJV: But there were certain of the scribes sitting there, and reasoning in their hearts,

AKJV: But there was certain of the scribes sitting there, and reasoning in their hearts,

ASV: But there were certain of the scribes sitting there, and reasoning in their hearts,

YLT: And there were certain of the scribes there sitting, and reasoning in their hearts,

Exposition: Mark 2:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But there were certain of the scribes sitting there, and reasoning in their hearts,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:7

Greek

Τί οὗτος οὕτως λαλεῖ; ⸀βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός;

Ti oytos oytos lalei; blasphemei· tis dynatai aphienai amartias ei me eis o theos;

KJV: Why doth this man thus speak blasphemies? who can forgive sins but God only?

AKJV: Why does this man thus speak blasphemies? who can forgive sins but God only?

ASV: Why doth this man thus speak? he blasphemeth: who can forgive sins but one, even God?

YLT: `Why doth this one thus speak evil words? who is able to forgive sins except one--God?'

Exposition: Mark 2:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Why doth this man thus speak blasphemies? who can forgive sins but God only?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:8

Greek

καὶ ⸀εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι ⸀οὕτως διαλογίζονται ἐν ἑαυτοῖς ⸀λέγει αὐτοῖς· Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν;

kai eythys epignoys o Iesoys to pneymati aytoy oti oytos dialogizontai en eaytois legei aytois· Ti tayta dialogizesthe en tais kardiais ymon;

KJV: And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

AKJV: And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said to them, Why reason you these things in your hearts?

ASV: And straightway Jesus, perceiving in his spirit that they so reasoned within themselves, saith unto them, Why reason ye these things in your hearts?

YLT: And immediately Jesus, having known in his spirit that they thus reason in themselves, said to them, `Why these things reason ye in your hearts?

Exposition: Mark 2:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:9

Greek

τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ· ⸀Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· ⸀Ἔγειρε καὶ ἆρον ⸂τὸν κράβαττόν σου⸃ καὶ περιπάτει;

ti estin eykopoteron, eipein to paralytiko· Aphientai soy ai amartiai, e eipein· Egeire kai aron ton krabatton soy kai peripatei;

KJV: Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

AKJV: Whether is it easier to say to the sick of the palsy, Your sins be forgiven you; or to say, Arise, and take up your bed, and walk?

ASV: Which is easier, to say to the sick of the palsy, Thy sins are forgiven; or to say, Arise, and take up thy bed, and walk?

YLT: which is easier, to say to the paralytic, The sins have been forgiven to thee? or to say, Rise, and take up thy couch, and walk?

Exposition: Mark 2:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:10

Greek

ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ⸂ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας⸃— λέγει τῷ παραλυτικῷ·

ina de eidete oti exoysian echei o yios toy anthropoy epi tes ges aphienai amartias legei to paralytiko·

KJV: But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)

AKJV: But that you may know that the Son of man has power on earth to forgive sins, (he says to the sick of the palsy,)

ASV: But that ye may know that the Son of man hath authority on earth to forgive sins (he saith to the sick of the palsy),

YLT: `And, that ye may know that the Son of Man hath authority on the earth to forgive sins--(he saith to the paralytic) --

Exposition: Mark 2:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:11

Greek

Σοὶ λέγω, ⸀ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου.

Soi lego, egeire aron ton krabatton soy kai ypage eis ton oikon soy.

KJV: I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

AKJV: I say to you, Arise, and take up your bed, and go your way into your house.

ASV: I say unto thee, Arise, take up thy bed, and go unto thy house.

YLT: I say to thee, Rise, and take up thy couch, and go away to thy house;'

Exposition: Mark 2:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I say unto thee, Arise, and take up thy bed, and go thy way into thine house.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:12

Greek

καὶ ἠγέρθη ⸂καὶ εὐθὺς⸃ ἄρας τὸν κράβαττον ἐξῆλθεν ⸀ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι ⸂Οὕτως οὐδέποτε⸃ εἴδομεν.

kai egerthe kai eythys aras ton krabatton exelthen emprosthen panton, oste existasthai pantas kai doxazein ton theon legontas oti Oytos oydepote eidomen.

KJV: And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

AKJV: And immediately he arose, took up the bed, and went forth before them all; so that they were all amazed, and glorified God, saying, We never saw it on this fashion.

ASV: And he arose, and straightway took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

YLT: and he rose immediately, and having taken up the couch, he went forth before all, so that all were astonished, and do glorify God, saying--`Never thus did we see.'

Exposition: Mark 2:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:13

Greek

Καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς.

Kai exelthen palin para ten thalassan· kai pas o ochlos ercheto pros ayton, kai edidasken aytoys.

KJV: And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.

AKJV: And he went forth again by the sea side; and all the multitude resorted to him, and he taught them.

ASV: And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.

YLT: And he went forth again by the sea, and all the multitude was coming unto him, and he was teaching them,

Exposition: Mark 2:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:14

Greek

καὶ παράγων εἶδεν Λευὶν τὸν τοῦ Ἁλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῷ· Ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῷ.

kai paragon eiden Leyin ton toy Alphaioy kathemenon epi to telonion, kai legei ayto· Akoloythei moi. kai anastas ekoloythesen ayto.

KJV: And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.

AKJV: And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said to him, Follow me. And he arose and followed him.

ASV: And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed him.

YLT: and passing by, he saw Levi of Alpheus sitting at the tax-office, and saith to him, `Be following me,' and he, having risen, did follow him.

Exposition: Mark 2:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:15

Greek

Καὶ ⸀γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ⸀ἠκολούθουν αὐτῷ.

Kai ginetai katakeisthai ayton en te oikia aytoy, kai polloi telonai kai amartoloi synanekeinto to Iesoy kai tois mathetais aytoy, esan gar polloi kai ekoloythoyn ayto.

KJV: And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.

AKJV: And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.

ASV: And it came to pass, that he was sitting at meat in his house, and many publicans and sinners sat down with Jesus and his disciples: for there were many, and they followed him.

YLT: And it came to pass, in his reclining (at meat) in his house, that many tax-gatherers and sinners were reclining (at meat) with Jesus and his disciples, for there were many, and they followed him.

Exposition: Mark 2:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:16

Greek

καὶ οἱ γραμματεῖς ⸂τῶν Φαρισαίων⸃ ⸀ἰδόντες ⸂ὅτι ἐσθίει⸃ μετὰ τῶν ⸂ἁμαρτωλῶν καὶ τελωνῶν⸃ ἔλεγον τοῖς μαθηταῖς αὐτοῦ· ⸀Ὅτι μετὰ τῶν ⸂τελωνῶν καὶ ἁμαρτωλῶν⸃ ⸀ἐσθίει;

kai oi grammateis ton Pharisaion idontes oti esthiei meta ton amartolon kai telonon elegon tois mathetais aytoy· Oti meta ton telonon kai amartolon esthiei;

KJV: And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?

AKJV: And when the scribes and Pharisees saw him eat with publicans and sinners, they said to his disciples, How is it that he eats and drinks with publicans and sinners?

ASV: And the scribes of the Pharisees, when they saw that he was eating with the sinners and publicans, said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?

YLT: And the scribes and the Pharisees, having seen him eating with the tax-gatherers and sinners, said to his disciples, `Why--that with the tax-gatherers and sinners he doth eat and drink?'

Exposition: Mark 2:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:17

Greek

καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς ⸀ὅτι Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ⸀ἁμαρτωλούς.

kai akoysas o Iesoys legei aytois oti Oy chreian echoysin oi ischyontes iatroy all oi kakos echontes· oyk elthon kalesai dikaioys alla amartoloys.

KJV: When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

AKJV: When Jesus heard it, he says to them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

ASV: And when Jesus heard it, he saith unto them, They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners.

YLT: And Jesus, having heard, saith to them, `They who are strong have no need of a physician, but they who are ill; I came not to call righteous men, but sinners to reformation.'

Exposition: Mark 2:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:18

Greek

Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ ⸀Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ· Διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ ⸀μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν;

Kai esan oi mathetai Ioannoy kai oi Pharisaioi nesteyontes. kai erchontai kai legoysin ayto· Dia ti oi mathetai Ioannoy kai oi mathetai ton Pharisaion nesteyoysin, oi de soi mathetai oy nesteyoysin;

KJV: And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?

AKJV: And the disciples of John and of the Pharisees used to fast: and they come and say to him, Why do the disciples of John and of the Pharisees fast, but your disciples fast not?

ASV: And John’s disciples and the Pharisees were fasting: and they come and say unto him, Why do John’s disciples and the disciples of the Pharisees fast, but thy disciples fast not?

YLT: And the disciples of John and those of the Pharisees were fasting, and they come and say to him, `Wherefore do the disciples of John and those of the Pharisees fast, and thy disciples do not fast?'

Exposition: Mark 2:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:19

Greek

καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστιν νηστεύειν; ὅσον χρόνον ⸂ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν⸃ οὐ δύνανται νηστεύειν·

kai eipen aytois o Iesoys· Me dynantai oi yioi toy nymphonos en o o nymphios met ayton estin nesteyein; oson chronon echoysin ton nymphion met ayton oy dynantai nesteyein·

KJV: And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

AKJV: And Jesus said to them, Can the children of the bridal chamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

ASV: And Jesus said unto them, Can the sons of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

YLT: And Jesus said to them, `Are the sons of the bride-chamber able, while the bridegroom is with them, to fast? so long time as they have the bridegroom with them they are not able to fast;

Exposition: Mark 2:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:20

Greek

ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ⸂ἐκείνῃ τῇ ἡμέρᾳ⸃.

eleysontai de emerai otan aparthe ap ayton o nymphios, kai tote nesteysoysin en ekeine te emera.

KJV: But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

AKJV: But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

ASV: But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day.

YLT: but days shall come when the bridegroom may be taken from them, and then they shall fast--in those days.

Exposition: Mark 2:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:21

Greek

⸀Οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ⸂ἱμάτιον παλαιόν⸃· εἰ δὲ μή, αἴρει τὸ πλήρωμα ⸀ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται.

Oydeis epiblema rakoys agnaphoy epiraptei epi imation palaion· ei de me, airei to pleroma ap aytoy to kainon toy palaioy, kai cheiron schisma ginetai.

KJV: No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.

AKJV: No man also sews a piece of new cloth on an old garment: else the new piece that filled it up takes away from the old, and the rent is made worse.

ASV: No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made.

YLT: `And no one a patch of undressed cloth doth sew on an old garment, and if not--the new filling it up doth take from the old and the rent doth become worse;

Exposition: Mark 2:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:22

Greek

καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ⸂ῥήξει ὁ οἶνος⸃ τοὺς ἀσκούς, καὶ ὁ οἶνος ⸂ἀπόλλυται καὶ οἱ ἀσκοί⸃. ἀλλὰ οἶνον νέον εἰς ἀσκοὺς ⸀καινούς.

kai oydeis ballei oinon neon eis askoys palaioys· ei de me, rexei o oinos toys askoys, kai o oinos apollytai kai oi askoi. alla oinon neon eis askoys kainoys.

KJV: And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

AKJV: And no man puts new wine into old bottles: else the new wine does burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

ASV: And no man putteth new wine into old wine-skins; else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wine-skins.

YLT: and no one doth put new wine into old skins, and if not--the new wine doth burst the skins, and the wine is poured out, and the skins will be destroyed; but new wine into new skins is to be put.'

Exposition: Mark 2:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:23

Greek

Καὶ ἐγένετο ⸂αὐτὸν ἐν τοῖς σάββασιν παραπορεύεσθαι⸃ διὰ τῶν σπορίμων, καὶ ⸂οἱ μαθηταὶ αὐτοῦ ἤρξαντο⸃ ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας.

Kai egeneto ayton en tois sabbasin paraporeyesthai dia ton sporimon, kai oi mathetai aytoy erxanto odon poiein tillontes toys stachyas.

KJV: And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.

AKJV: And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.

ASV: And it came to pass, that he was going on the sabbath day through the grainfields; and his disciples began, as they went, to pluck the ears.

YLT: And it came to pass--he is going along on the sabbaths through the corn-fields--and his disciples began to make a way, plucking the ears,

Exposition: Mark 2:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:24

Greek

καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ· Ἴδε τί ⸀ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν;

kai oi Pharisaioi elegon ayto· Ide ti poioysin tois sabbasin o oyk exestin;

KJV: And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?

AKJV: And the Pharisees said to him, Behold, why do they on the sabbath day that which is not lawful?

ASV: And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?

YLT: and the Pharisees said to him, `Lo, why do they on the sabbaths that which is not lawful?'

Exposition: Mark 2:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:25

Greek

καὶ ⸀λέγει αὐτοῖς· Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ;

kai legei aytois· Oydepote anegnote ti epoiesen Dayid ote chreian eschen kai epeinasen aytos kai oi met aytoy;

KJV: And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?

AKJV: And he said to them, Have you never read what David did, when he had need, and was an hungered, he, and they that were with him?

ASV: And he said unto them, Did ye never read what David did, when he had need, and was hungry, he, and they that were with him?

YLT: And he said to them, `Did ye never read what David did, when he had need and was hungry, he and those with him?

Exposition: Mark 2:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:26

Greek

⸀πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιαθὰρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ ⸂τοὺς ἱερεῖς⸃, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν;

pos eiselthen eis ton oikon toy theoy epi Abiathar archiereos kai toys artoys tes protheseos ephagen, oys oyk exestin phagein ei me toys iereis, kai edoken kai tois syn ayto oysin;

KJV: How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?

AKJV: How he went into the house of God in the days of Abiathar the high priest, and did eat the show bread, which is not lawful to eat but for the priests, and gave also to them which were with him?

ASV: How he entered into the house of God when Abiathar was high priest, and ate the showbread, which it is not lawful to eat save for the priests, and gave also to them that were with him?

YLT: how he went into the house of God, (at `Abiathar the chief priest,') and the loaves of the presentation did eat, which it is not lawful to eat, except to the priests, and he gave also to those who were with him?'

Exposition: Mark 2:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:27

Greek

καὶ ἔλεγεν αὐτοῖς· Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο ⸀καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον·

kai elegen aytois· To sabbaton dia ton anthropon egeneto kai oych o anthropos dia to sabbaton·

KJV: And he said unto them, The sabbath was made for man, and not man for the sabbath:

AKJV: And he said to them, The sabbath was made for man, and not man for the sabbath:

ASV: And he said unto them, The sabbath was made for man, and not man for the sabbath:

YLT: And he said to them, `The sabbath for man was made, not man for the sabbath,

Exposition: Mark 2:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, The sabbath was made for man, and not man for the sabbath:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Mark 2:28

Greek

ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.

oste kyrios estin o yios toy anthropoy kai toy sabbatoy.

KJV: Therefore the Son of man is Lord also of the sabbath.

AKJV: Therefore the Son of man is Lord also of the sabbath.

ASV: so that the Son of man is lord even of the sabbath.

YLT: so that the son of man is lord also of the sabbath.'

Exposition: Mark 2:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore the Son of man is Lord also of the sabbath.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.