Mark 3:1 kjv
And he entered again into the synagogue; and there was a man there which had a withered hand.
Mark 3:1 nkjv
And He entered the synagogue again, and a man was there who had a withered hand.
Mark 3:1 niv
Another time Jesus went into the synagogue, and a man with a shriveled hand was there.
Mark 3:1 esv
Again he entered the synagogue, and a man was there with a withered hand.
Mark 3:1 nlt
Jesus went into the synagogue again and noticed a man with a deformed hand.
Mark 3 1 Cross References
| Verse | Text | Reference |
|---|---|---|
| Parallel Accounts | ||
| Matt 12:9-14 | "Going on from that place, he went into their synagogue... " | Parallel account of the withered hand healing. |
| Lk 6:6-11 | "On another Sabbath, he entered the synagogue... " | Parallel account of the withered hand healing. |
| Jesus and the Sabbath | ||
| Mk 2:23-28 | "The Sabbath was made for man, not man for the Sabbath..." | Precedes this event, establishing Sabbath context. |
| Matt 12:1-8 | "At that time Jesus went through the grainfields on the Sabbath..." | Parallel Sabbath conflict (plucking grain). |
| Lk 6:1-5 | "On a Sabbath, while he was going through the grainfields..." | Parallel Sabbath conflict (plucking grain). |
| Lk 13:10-17 | "Now he was teaching in one of the synagogues on the Sabbath..." | Jesus heals a crippled woman on the Sabbath. |
| Lk 14:1-6 | "One Sabbath, when he went to eat in the house of a prominent Pharisee..." | Jesus heals a man with dropsy on the Sabbath. |
| Jn 5:1-18 | "After this there was a festival of the Jews, and Jesus went up to Jerusalem. Now there is in Jerusalem near the Sheep Gate a pool..." | Jesus heals on the Sabbath, leading to persecution. |
| Jn 7:22-23 | "Because Moses gave you circumcision (though it did not come from Moses, but from the patriarchs), you circumcise a boy on the Sabbath..." | Jesus justifies Sabbath healing. |
| Is 58:13-14 | "If you turn back your foot from the Sabbath, from doing your pleasure on my holy day..." | Proper observance of the Sabbath, focused on God. |
| Exod 20:8-11 | "Remember the Sabbath day, to keep it holy." | Commandment for Sabbath observance. |
| Deut 5:12-15 | "Observe the Sabbath day, to keep it holy, as the Lord your God commanded you." | Commandment for Sabbath observance. |
| Neh 13:15-22 | "In those days I saw in Judah people treading winepresses on the Sabbath..." | Nehemiah enforces Sabbath rest. |
| Jesus' Healing Ministry & Compassion | ||
| Mk 1:32-34 | "That evening, at sundown, they brought to him all who were sick or oppressed by demons." | Jesus' widespread healing ministry. |
| Mk 1:40-42 | "A leper came to him, imploring him... 'I will; be clean.'" | Jesus' compassion and power to heal. |
| Is 35:5-6 | "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped..." | Prophecy of physical healing in the Messiah's era. |
| Ps 103:2-4 | "Bless the Lord, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases..." | God's restorative and compassionate nature. |
| Matt 25:34-40 | "'I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me...' " | Emphasizes care for the needy as care for Christ. |
| Jas 2:15-16 | "If a brother or sister is poorly clothed and lacking in daily food..." | Faith expressed through compassion and action. |
| Conflict with Religious Leaders | ||
| Mk 2:6-7 | "But some of the scribes were sitting there, questioning in their hearts, 'Why does this man speak like that? He is blaspheming! Who can forgive sins but God alone?'" | Prior instance of scribal opposition to Jesus' authority. |
| Jn 9:13-16 | "They brought to the Pharisees the man who had formerly been blind. Now it was a Sabbath day when Jesus made the mud and opened his eyes." | Conflict over healing on the Sabbath leading to division. |
| Gal 5:1-4 | "For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery." | Contrast of legalism and freedom in Christ. |
Mark 3 verses
Mark 3 1 Meaning
Mark 3:1 introduces the setting for a pivotal confrontation between Jesus and the religious authorities. It describes Jesus entering a synagogue, where he encounters a man suffering from a withered hand. This seemingly simple verse sets the stage for Jesus' intentional act of healing on the Sabbath, directly challenging the rigid interpretations of the Sabbath law prevalent among the scribes and Pharisees. It highlights Jesus' commitment to bringing relief to human suffering and his divine authority, which supersedes man-made traditions.
Mark 3 1 Context
Mark 3:1 immediately follows Jesus' discourse on the Sabbath in Mark 2:23-28, where he declared Himself "Lord of the Sabbath." This preceding discussion involved the disciples plucking grain on the Sabbath and Jesus asserting that "The Sabbath was made for man, not man for the Sabbath." Therefore, entering the synagogue on the Sabbath, as depicted in 3:1, is not a coincidence but a deliberate act. The stage is set for a direct challenge to the prevailing interpretations of the Sabbath, particularly concerning whether healing constituted prohibited "work" in the eyes of the religious authorities. The historical context reveals that the synagogues were not just places of worship but also community centers and legal forums, often frequented by religious leaders like the Pharisees who meticulously observed and enforced oral traditions regarding the Sabbath.
Mark 3 1 Word analysis
- Again (Greek: πάλιν, palin): This adverb signifies a repeated action or return. It implies that Jesus' entrance into the synagogue is a recurring event and deliberately connects this scene to previous instances where Jesus taught and confronted in synagogues (e.g., Mk 1:21, 1:39) and particularly to the recent Sabbath controversies. It suggests His intentional and habitual engagement with places of Jewish religious life, despite the rising tension.
- He entered (Greek: εἰσῆλθεν, eiselthen, aorist indicative of εἰσέρχομαι, eiserchomai): Denotes a decisive and active choice by Jesus to go into the synagogue. It is not a passive or accidental presence but a deliberate and purposeful action, especially given the established Sabbath tension.
- the synagogue (Greek: τὴν συναγωγήν, tēn synagōgēn): A crucial setting. The synagogue was the heart of Jewish communal life, teaching, and worship, where the Law and Prophets were read and expounded. Jesus frequently taught and performed miracles there. This location underscores the public and religious nature of the ensuing event, placing it within the very center of religious observance and challenging. The term itself means a "gathering place."
- and (Greek: καί, kai): A simple conjunction linking the action of Jesus entering with the presence of the man. It seamlessly connects the setting to the subject of Jesus' upcoming miracle.
- a man (Greek: ἄνθρωπος, anthrōpos): Generic term for a human being. Mark does not give his name or much background, emphasizing his common humanity and universal need. He represents any individual suffering from physical affliction.
- was there (Greek: ἦν ἐκεῖ, ēn ekei): Indicates the man's pre-existing presence. He wasn't brought in, but was simply a part of the congregation. His presence would have been known to those in the synagogue, including the Pharisees.
- with a withered hand (Greek: ἔχων χεῖρα ξηράν, echōn cheira xēran): "Withered" (ξηράν, xēran) literally means "dry" or "shrivelled." This describes a physical condition where a limb has atrophied, become useless, or even paralyzed, perhaps due to nerve damage or stroke. Such a condition would have made the man unable to work and thus potentially dependent on charity, reflecting his vulnerable status in society. It highlights a clear and visible physical suffering that Jesus would address.
Words-group by words-group analysis:
- Again he entered the synagogue: This phrase establishes continuity and intentionality. "Again" signifies a pattern of behavior for Jesus—He consistently goes to where people are, especially in centers of religious life. It also builds narrative tension, implying a deliberate re-engagement with a place and topic (Sabbath) where controversy had just arisen. Jesus is not avoiding conflict; He is facing it head-on in the religious establishment's own domain.
- and a man was there with a withered hand: This introduces the immediate subject of Jesus' compassion and power. The man's presence in the synagogue indicates his desire to participate in communal worship despite his affliction. The withered hand serves as a palpable symbol of human suffering and disability, directly presenting an opportunity for Jesus to demonstrate God's will concerning mercy and the true purpose of the Sabbath. This is not a chance encounter but seems providentially placed to precipitate the crucial events of the chapter.
Mark 3 1 Bonus section
The seemingly passive presence of the man "was there" implies that he was a regular attendee of the synagogue. His visible disability, particularly a withered hand which prevented common labor, would have been known to many. The Gospel writers strategically place this encounter to escalate the tension, particularly because the religious leaders were likely observing Jesus closely following the previous Sabbath confrontations. The specific nature of a "withered hand" implies not only physical incapacitation but could also symbolically represent an inability to serve God or man effectively. Healing it would represent restoring someone to full functionality and participation in society and divine service, which aligns with the holistic restoration brought by the Kingdom of God.
Mark 3 1 Commentary
Mark 3:1 is a prelude to a significant Sabbath conflict. Jesus' intentional entry "again" into the synagogue signifies a deliberate challenge to the legalistic interpretations of the Sabbath. The presence of the man with a withered hand, a public and undeniable disability, provides the immediate catalyst. This setting forces a direct confrontation between the human need and compassion (which Jesus embodies) and the rigid, man-made religious laws. The verse succinctly highlights Jesus' courage to minister in hostile environments and his unwavering focus on the restoration and healing of individuals, setting the stage for His declaration of authority over the Sabbath. It’s a snapshot of the gathering storm between divine grace and religious formalism.