Accusations of Beelzebul and the Parable of the Strong Man
Mark 3:20-30
Mark.3.20 - Details
Original Text
Morphology
- Και: CONJ
- ερχεται: VERB,pres,mid,ind,3,sg
- εις: PREP
- οικον·και: NOUN,acc,sg,m
- συνερχεται: VERB,pres,mp,ind,3,sg
- παλιν: ADV
- ο: ART,nom,sg,m
- οχλος: NOUN,nom,sg,m
- ωστε: CONJ
- μη: PART
- δυνασθαι: VERB,pres,mid,inf
- αυτους: PRON,acc,pl,m
- μηδε: CONJ
- αρτον: NOUN,acc,sg,m
- φαγειν: VERB,aor,act,inf
Parallels
- Matthew 12:15-16 (structural): Parallel pericope: a large crowd follows Jesus and he withdraws; both accounts emphasize the pressing multitudes and the difficulty of privacy and rest.
- Mark 6:31-33 (thematic): Similar situation where Jesus and the disciples seek rest but crowds pursue them, preventing withdrawal and interrupting normal activities (e.g., eating, resting).
- Mark 1:33-34 (thematic): Early Markan instance of the crowd pressing around Jesus at the house/door, with many coming together for healing—parallels the motif of a throng so great that ordinary actions are impeded.
- Luke 8:19-21 (structural): Parallel to the wider Mark 3 pericope (family and crowd motifs): Luke records Jesus' family coming and Jesus' response about true kinship, echoing the narrative surrounding the crowd's intrusion in Mark 3:20–35.
Alternative generated candidates
- And he entered a house, and again a crowd gathered so that they could not even eat bread.
- And he entered again into a house, and the crowd gathered so that they could no longer even eat bread.
Mark.3.21 - Details
Original Text
Morphology
- και: CONJ
- ακουσαντες: PTCP,aor,act,nom,pl,m
- οι: ART,nom,pl,m
- παρ᾽αυτου: PREP+PRON,gen,sg,m
- εξηλθον: VERB,aor,act,ind,1,sg
- κρατησαι: VERB,aor,act,inf
- αυτον: PRON,acc,sg,m
- ελεγον: VERB,impf,act,ind,3,pl
- γαρ: PART
- οτι: CONJ
- εξεστη: VERB,perf,act,ind,3,sg
Parallels
- Mark 3:31-35 (structural): Immediate continuation of the episode: Jesus' family arrives and Jesus redefines family—directly linked to those ‘about him’ who thought he was out of his mind.
- Matthew 12:46-50 (thematic): Synoptic parallel pericope: Jesus' mother and brothers come, and he speaks of true kinship defined by doing God's will (parallels Mark's family episode).
- Luke 8:19-21 (structural): Parallel account in Luke of Jesus' relatives coming to see him and his reply about those who hear and do God's word—same incident and theological point.
- John 10:20 (verbal): Many in the crowd say of Jesus, 'He has a demon and is mad'—uses similar language accusing Jesus of madness/demonic influence.
- Mark 3:22 (verbal): Immediate literary neighbor: the scribes accuse Jesus of being possessed by Beelzebul—another contemporary charge that parallels the claim that he was 'beside himself.'
Alternative generated candidates
- And when his relatives heard it, they went out to seize him—for they said, "He is out of his mind."
- When his own relatives heard it, they went out to seize him, for they said he was beside himself.
Mark.3.22 - Details
Original Text
Morphology
- και: CONJ
- οι: ART,nom,pl,m
- γραμματεις: NOUN,nom,pl,m
- οι: ART,nom,pl,m
- απο: PREP
- Ιεροσολυμων: NOUN,gen,pl,n
- καταβαντες: VERB,aor,act,ptcp,nom,pl,m
- ελεγον: VERB,impf,act,ind,3,pl
- οτι: CONJ
- Βεελζεβουλ: NOUN,nom,sg,m
- εχει: VERB,pres,act,ind,3,sg
- και: CONJ
- οτι: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- αρχοντι: NOUN,dat,sg,m
- των: ART,gen,pl,m
- δαιμονιων: NOUN,gen,pl,n
- εκβαλλει: VERB,pres,act,ind,3,sg
- τα: ART,acc,pl,n
- δαιμονια: NOUN,acc,pl,n
Parallels
- Matthew 12:24 (verbal): The Pharisees accuse Jesus of casting out demons by Beelzebul/the prince of demons—near-verbatim parallel to Mark’s report of scribes from Jerusalem.
- Luke 11:15-19 (verbal): Luke recounts the same charge that Jesus casts out demons by Beelzebul and includes Jesus’ response about a divided kingdom, paralleling the Markan episode.
- Mark 3:21 (thematic): Immediate narrative neighbor: Jesus’ own family and others conclude he is out of his mind or possessed—another form of hostile attribution of demonic/abnormal agency.
- Matthew 9:34 (verbal): Another Matthean report of the Pharisees saying Jesus casts out demons by the prince of demons, reflecting the common early-Jesus tradition of this accusation.
- Mark 3:30 (allusion): Later in the same pericope Mark records Jesus’ warning about blasphemy against the Holy Spirit—this theological response arises from the scribes’ charge reported in 3:22.
Alternative generated candidates
- And the scribes who had come down from Jerusalem were saying, "He has Beelzebul," and, "By the ruler of the demons he casts out demons."
- But the scribes who had come down from Jerusalem said that he had Beelzebul, and that by the ruler of the demons he cast out demons.
Mark.3.23 - Details
Original Text
Morphology
- και: CONJ
- προσκαλεσαμενος: VERB,aor,mid,ptc,nom,sg,m
- αυτους: PRON,acc,pl,m
- εν: PREP
- παραβολαις: NOUN,dat,pl,f
- ελεγεν: VERB,impf,act,ind,3,sg
- αυτοις·Πως: PRON,dat,pl,m
- δυναται: VERB,pres,mid,ind,3,sg
- Σατανας: NOUN,nom,sg,m
- Σαταναν: NOUN,acc,sg,m
- εκβαλλειν: VERB,pres,act,inf
Parallels
- Matthew 12:25 (verbal): Same argument about internal division — ‘Every kingdom divided against itself…’ provides the immediate logical premise for ‘How can Satan cast out Satan?’.
- Matthew 12:26 (verbal): Direct parallel wording: raises the same rhetorical question about Satan casting out Satan and the implications for his kingdom’s stability.
- Luke 11:17 (verbal): Lucan parallel that records the identical point and rhetorical question, linking it with the proverb about a divided kingdom.
- Matthew 12:29 (thematic): Continues the same line of argument (binding the strong man) — thematically connected as Jesus’ explanation of how his exorcisms relate to the overthrow of Satan’s power.
Alternative generated candidates
- And calling them to him, he answered them in parables, "How can Satan cast out Satan?
- And calling them to him he spoke to them in parables, saying, "How can Satan cast out Satan?
Mark.3.24 - Details
Original Text
Morphology
- και: CONJ
- εαν: PART,cond
- βασιλεια: NOUN,nom,sg,f
- εφ᾽εαυτην: PREP+PRON,acc,sg,f
- μερισθη: VERB,aor,pass,subj,3,sg
- ου: PART,neg
- δυναται: VERB,pres,mid,ind,3,sg
- σταθηναι: VERB,aor,pass,inf
- η: ART,nom,sg,f
- βασιλεια: NOUN,nom,sg,f
- εκεινη·: DEM,nom,sg,f
Parallels
- Matthew 12:25 (verbal): Nearly identical wording and immediate parallel in Matthew's account of the same teaching: 'Every kingdom divided against itself is brought to desolation.'
- Luke 11:17 (verbal): Luke preserves the same proverb in the parallel pericope, using the same idea to rebut the charge against Jesus' exorcisms.
- Mark 3:26 (structural): Immediate continuation in Mark's narrative applying the principle to Satan: if Satan is divided against himself he cannot stand—showing the logical extension of the proverb within the same pericope.
- Matthew 12:26 (thematic): Matthew follows the same line of argument two verses later—if Satan casts out Satan, his kingdom is divided—using the divided-kingdom motif to argue against the accusation that Jesus acts by demonic power.
Alternative generated candidates
- If a kingdom is divided against itself, that kingdom cannot stand.
- If a kingdom be divided against itself, that kingdom cannot stand.
Mark.3.25 - Details
Original Text
Morphology
- και: CONJ
- εαν: PART
- οικια: NOUN,dat,sg,f
- εφ᾽εαυτην: PREP+PRON,acc,sg,f
- μερισθη: VERB,aor,pass,subj,3,sg
- ου: PART,neg
- δυνησεται: VERB,pres,mid,ind,3,sg
- η: ART,nom,sg,f
- οικια: NOUN,dat,sg,f
- εκεινη: PRON,dat,sg,f
- σταθηναι·: VERB,aor,pass,inf
Parallels
- Mark 3:24 (structural): Immediate context—same saying immediately preceding v.25 about a kingdom/house divided against itself, part of the same argument about internal division.
- Matthew 12:25 (verbal): Nearly identical wording: 'Every kingdom divided against itself is brought to desolation... every city or house divided against itself shall not stand'—used to counter the Beelzebul charge.
- Matthew 12:26 (allusion): Closely related reasoning: if Satan casts out Satan his kingdom is divided and cannot stand, echoing the logic behind the divided-house maxim.
- Luke 11:17 (verbal): Luke records the same maxim in the parallel account—'Every kingdom divided against itself is brought to desolation... every city or house divided against itself shall not stand.'
- 1 Corinthians 1:10 (thematic): Different setting (Paul addressing church factions) but echoes the principle that internal division undermines unity and stability.
Alternative generated candidates
- And if a house is divided against itself, that house cannot stand.
- And if a house be divided against itself, that house will not be able to stand.
Mark.3.26 - Details
Original Text
Morphology
- και: CONJ
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- Σατανας: NOUN,nom,sg,m
- ανεστη: VERB,aor,act,ind,3,sg
- εφ᾽εαυτον: PREP+PRON,acc,sg,m
- και: CONJ
- εμερισθη: VERB,aor,pass,ind,3,sg
- ου: PART,neg
- δυναται: VERB,pres,mid,ind,3,sg
- στηναι: VERB,pres,act,inf
- αλλα: CONJ
- τελος: NOUN,nom,sg,n
- εχει: VERB,pres,act,ind,3,sg
Parallels
- Matthew 12:25-26 (verbal): Near-verbatim parallel: Jesus argues that a kingdom divided cannot stand and that if Satan casts out Satan he is divided and doomed—same argument against the charge that He casts out demons by Satan.
- Luke 11:17-20 (verbal): Very close parallel to Mark's wording: Luke records the same reasoning about a divided house and the statement that if Satan is divided he cannot stand, with the added conclusion about the kingdom of God coming with power.
- Mark 3:23-27 (structural): Immediate Markan context: the 'house divided' saying (v.24) and the following image of binding the strong man (v.27) frame v.26; the pericope as a whole addresses the charge that Jesus' exorcisms are demonic.
- Matthew 12:29 (allusion): Related teaching about seizing and binding the strong man to plunder his house parallels the implication that Jesus' actions overthrow Satan's power—explaining how Satan's 'division' leads to his defeat.
Alternative generated candidates
- And if Satan has risen up against himself and is divided, he cannot stand—he is at an end.
- And if Satan has risen up against himself and is divided, he cannot stand but has an end.
Mark.3.27 - Details
Original Text
Morphology
- αλλ᾽ουδεις: PRON,nom,sg,m
- δυναται: VERB,pres,mid,ind,3,sg
- εις: PREP
- την: ART,acc,sg,f
- οικιαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- ισχυρου: ADJ,gen,sg,m
- εισελθων: VERB,aor,act,ptc,nom,sg,m
- τα: ART,acc,pl,n
- σκευη: NOUN,acc,pl,n
- αυτου: PRON,gen,sg,m
- διαρπασαι: VERB,aor,act,inf
- εαν: CONJ
- μη: PART
- πρωτον: ADV
- τον: ART,acc,sg,m
- ισχυρον: ADJ,acc,sg,m
- δηση: VERB,aor,act,subj,3,sg
- και: CONJ
- τοτε: ADV
- την: ART,acc,sg,f
- οικιαν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- διαρπασει: VERB,fut,act,ind,3,sg
Parallels
- Matthew 12:29 (verbal): Near-verbatim parallel in the Beelzebul/exorcism discourse: same image of entering the strong man's house, binding him first, then plundering his goods.
- Luke 11:21-22 (verbal): Another parallel telling of the same saying: identical motif of a strong man bound in order for his house to be plundered (set in the exorcism/contextual material).
- Colossians 2:15 (thematic): Paul describes Christ 'disarming the rulers and authorities' and triumphing over them—thematically parallel to binding the strong man so his power can be broken and his 'house' plundered.
- Revelation 20:2-3 (thematic): John pictures the dragon (Satan) bound and thrown into the abyss—a cosmic instance of 'binding the strong one' to restrain his activity, echoing the motif of neutralizing a powerful adversary.
- Ephesians 4:8 (cf. Psalm 68:18) (allusion): Paul's language about leading 'captive hosts' and giving gifts echoes the victory/spoils imagery (taking captives/plunder) implicit in the strong-man/house saying and connects it to the triumphant ascent of the victor.
Alternative generated candidates
- No one can enter the house of a strong man and plunder his goods unless he first binds the strong man; then he may plunder his house.
- No one can enter the house of a strong man and plunder his goods, unless he first binds the strong man; then he will plunder his house.
Mark.3.28 - Details
Original Text
Morphology
- Αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- παντα: ADJ,nom,pl,n
- αφεθησεται: VERB,fut,pass,ind,3,sg
- τοις: ART,dat,pl,n
- υιοις: NOUN,dat,pl,m
- των: ART,gen,pl,m
- ανθρωπων: NOUN,gen,pl,m
- τα: ART,acc,pl,n
- αμαρτηματα: NOUN,nom,pl,n
- και: CONJ
- αι: ART,nom,pl,f
- βλασφημιαι: NOUN,nom,pl,f
- οσα: PRON,acc,pl,n
- εαν: CONJ
- βλασφημησωσιν·: VERB,aor,act,subj,3,pl
Parallels
- Matthew 12:31-32 (quotation): Direct parallel: Matthew records the same saying about blasphemy against the Holy Spirit being unforgivable; nearly identical wording and same Pharisaic context.
- Luke 12:10 (verbal): Closely related wording: Luke preserves the distinction that slander against the Son of Man may be forgiven but blasphemy against the Holy Spirit will not, echoing Mark's claim.
- Mark 2:5-12 (thematic): Thematic connection: Jesus declares sins forgiven (to the paralytic) and demonstrates authority to forgive by healing—relates to Mark 3:28's statement about the forgiveness of sins.
- 1 John 1:9 (thematic): Thematic contrast/balance: Affirms that sins are forgiven upon confession, providing a broader theological framework for the New Testament's teaching on forgiveness alongside Mark's exception for blasphemy against the Spirit.
Alternative generated candidates
- Truly I say to you, all sins will be forgiven the sons of men.
- Truly I tell you, all sins will be forgiven the children of men, and whatever blasphemies they utter;
Mark.3.29 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- δ᾽αν: PART,δε+αν
- βλασφημηση: VERB,aor,act,subj,3,sg
- εις: PREP
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- το: ART,acc,sg,n
- αγιον: ADJ,acc,sg,neut
- ουκ: PART,neg
- εχει: VERB,pres,act,ind,3,sg
- αφεσιν: NOUN,acc,sg,f
- εις: PREP
- τον: ART,acc,sg,m
- αιωνα: NOUN,acc,sg,m
- αλλα: CONJ
- ενοχος: ADJ,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- αιωνιου: ADJ,gen,sg,m
- αμαρτηματος: NOUN,gen,sg,f
Parallels
- Matthew 12:31-32 (verbal): Nearly identical saying in Matthew: blasphemy against the Holy Spirit will not be forgiven; same teaching and similar wording in the Pharisee/Jesus context.
- Luke 12:10 (verbal): Parallel saying in Luke distinguishing blasphemy against the Holy Spirit (unforgivable) from speaking against the Son of Man (forgivable); closely parallels Mark's formulation.
- Acts 7:51 (thematic): Stephen charges his audience with resisting and betraying the Holy Spirit — thematically linked to the persistent rejection/blasphemy of the Spirit condemned in Mark.
- Hebrews 6:4-6 (thematic): Describes those who have been enlightened and then fall away as impossible to restore — a theological parallel regarding the finality of certain rejections of salvation/Spirit.
- 1 John 5:16 (thematic): Mentions a 'sin that leads to death' and distinguishes sins that do and do not lead to death; frequently cited in discussions of an unforgivable or terminal sin against God/Spirit.
Alternative generated candidates
- But whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.
- but whoever blasphemes against the Holy Spirit will never obtain forgiveness, but is guilty of an eternal sin.
Mark.3.30 - Details
Original Text
Morphology
- οτι: CONJ
- ελεγον·Πνευμα: VERB,impf,act,ind,3,pl
- ακαθαρτον: ADJ,nom,sg,neut
- εχει: VERB,pres,act,ind,3,sg
Parallels
- Matthew 12:24-32 (verbal): Parallel account where scribes accuse Jesus of casting out demons by Beelzebul and Jesus warns about blasphemy against the Holy Spirit (close verbal and thematic correspondence).
- Luke 11:15-20 (verbal): Luke records the same charge that Jesus casts out demons by Beelzebul and includes Jesus' rebuttal about a divided kingdom and the coming of God's kingdom (parallel narrative and argument).
- Mark 3:28-29 (structural): Immediate continuation of the same pericope in Mark: Jesus speaks of the unforgivable sin (blasphemy against the Holy Spirit), directly responding to the accusation in 3:30.
- Matthew 9:34 (thematic): Another Matthean instance where Pharisees charge that Jesus casts out demons by the prince of demons; thematically similar accusation against Jesus' authority over demons.
Alternative generated candidates
- For they were saying, "He has an unclean spirit."
- For they were saying that he had an unclean spirit.
And he went into a house; and again a crowd gathered, so that they could not even eat. And when his own people heard of it they went out to seize him, for they said, 'He is out of his mind.' And the scribes who had come down from Jerusalem were saying, 'He has Beelzebul'; and 'by the prince of the demons he casts out the demons.' And he called them to him and spoke to them in a parable, 'How can Satan cast out Satan?'
'If a kingdom is divided against itself, that kingdom cannot stand.'
'And if a house is divided against itself, that house cannot stand.'
'And if Satan has risen up against himself and is divided, he cannot stand; his end has come.'
'No one can enter the house of a strong man and plunder his goods unless he first binds the strong man; then he will plunder his house.'
'Truly I tell you, all sins will be forgiven the sons of men, and whatever blasphemies they utter.'
'But whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.'
For they had said, 'He has an unclean spirit.'