The Meaning of Mark 3:2 Explained

Mark 3:2

KJV: And they watched him, whether he would heal him on the sabbath day; that they might accuse him.

YLT: and they were watching him, whether on the sabbaths he will heal him, that they might accuse him.

Darby: And they watched him if he would heal him on the sabbath, that they might accuse him.

ASV: And they watched him, whether he would heal him on the sabbath day; that they might accuse him.

KJV Reverse Interlinear

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

What does Mark 3:2 Mean?

Context Summary

Mark 3:1-19 - The Lord Of The Sabbath
The ritualist demands the outward, the conventional, the ancient usage of the past. Christ says, "Be natural." The needs of man, whether of body or of soul, are greater than ceremonial restriction. Ceremonies are only expressions of life, and where life is wanting, they are meaningless and void.
The withered hand, Mark 3:1-6. Through long disuse of powers which God has given, but which we have refrained from exercising, degeneration may have set in; Christ, however, bids us exert them again. In so far as we dare to obey, we shall find ourselves able. Dare to speak, or pray, or work, not at the impulse of your nature, but at His bidding, and you will suddenly find yourself given power.
The Apostolate, Mark 2:7-19. On three occasions Christ used the boat as His pulpit, Mark 4:1; Luke 5:3. We must be disciples (learners), before we can be apostles (those sent). As the Father sent the Master, so the Master sends us. Our mission is threefold-to bear Him company, to perform His errands, and to cast out devils. What infinite variety in the apostolic band! The Boanergic group of four; the group of questioners who were sometimes doubters; and the group of practical men, whose business capacity was a snare at least to one. If there was a traitor even amid the Twelve, who can expect to find his fields free from tares? [source]

Chapter Summary: Mark 3

1  Jesus heals the withered hand,
10  and many other infirmities;
11  rebukes the unclean spirit;
13  chooses his twelve apostles;
22  convinces the blasphemy of casting out demons by Beelzebub;
31  and shows who are his brother, sister, and mother

Greek Commentary for Mark 3:2

They watched [παρετηρουν]
Imperfect tense, were watching on the side (or sly). Luke uses the middle voice, παρετηρουντο — paretērounto to accent their personal interest in the proceedings. It was the sabbath day and in the synagogue and they were there ready to catch him in the act if he should dare to violate their rules as he had done in the wheat fields on the previous sabbath. Probably the same Pharisees are present now as then. [source]
That they might accuse him [ινα κατηγορησωσιν αυτου]
So Matthew 12:10. Luke has it “that they might find how to accuse him” They were determined to accuse him. The sabbath controversy offered the best opening. So here they are ready for business. [source]
They watched [παρετήρουν]
Imperfect tense. They kept watching. The compound verb, with παρά , by the side of, means to watch carefully or closely, as one who dogs another's steps, keeping beside or near him. Wyc., They aspieden him: i.e., played the spy. On τηρέω , to watch, see on John 17:12. [source]
He would heal [θεραπεύσει]
Future tense: whether he will heal, the reader being placed at the time of the watching, and looking forward to the future. [source]

Reverse Greek Commentary Search for Mark 3:2

Matthew 12:13 Stretch forth thy hand [εκτεινον σου την χειρα]
Probably the arm was not withered, though that is not certain. But he did the impossible. “He stretched it forth,” straight, I hope, towards the Pharisees who were watching Jesus (Mark 3:2). [source]
Matthew 12:46 His mother and his brothers [η μητηρ και οι αδελποι αυτου]
Brothers of Jesus, younger sons of Joseph and Mary. The charge of the Pharisees that Jesus was in league with Satan was not believed by the disciples of Jesus, but some of his friends did think that he was beside himself (Mark 3:21) because of the excitement and strain. It was natural for Mary to want to take him home for rest and refreshment. So the mother and brothers are pictured standing outside the house (or the crowd). They send a messenger to Jesus. [source]
Matthew 12:49 Behold my mother and my brothers [ιδου η μητηρ μου και οι αδελποι μου]
A dramatic wave of the hand towards his disciples (learners) accompanied these words. Jesus loved his mother and brothers, but they were not to interfere in his Messianic work. The real spiritual family of Jesus included all who follow him. But it was hard for Mary to go back to Nazareth and leave Jesus with the excited throng so great that he was not even stopping to eat (Mark 3:20). [source]
Matthew 8:29 Thou Son of God [υιε του τεου]
The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil‘s agents. They know that there is nothing in common between them and the Son of God Usually τα δαιμονια — ta daimonia is the word in the New Testament for demons, but in Matthew 8:31 we have οι δαιμονες — hoi daimones (the only example in the N.T.). Δαιμονιον — Daimonion is a diminutive of δαιμων — daimōn In Homer δαιμων — daimōn is used synonymously with τεος — theos and τεα — thea Hesiod employed δαιμων — daimōn of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος — daimonios usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (History of Greece) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See notes on 1 Corinthians 10:20.; note on 1 Timothy 4:1; note on Revelation 9:20; and notes on Revelation 16:13. In the Gospels demons are the same as unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). The demons are disturbers (Vincent) of the whole life of man (Mark 5:2.; Mark 7:25; Matthew 12:45; Luke 13:11, Luke 13:16). [source]
Mark 11:16 Vessel [σκεῦος]
See on Matthew 12:29; and Mark 3:27. [source]
Mark 1:34 Devils [δαιμόνια]
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER-
-DIVIDER-
In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER-
-DIVIDER-
Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER-
-DIVIDER-
This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER-
-DIVIDER-
[source]

Mark 8:27 Who do men say that I am? [Τινα με λεγουσιν οι αντρωποι ειναι]
Matthew 16:13 has “the Son of Man” in place of “I” here in Mark and in Luke 9:18. He often described himself as “the Son of Man.” Certainly here the phrase could not mean merely “a man.” They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark 3:21, Mark 3:31). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus. [source]
Mark 3:21 His friends [οι παρ αυτου]
The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; 2 Corinthians 5:13). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on Matthew 9:32-34; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
Mark 4:2 In parables [εν παραβολαις]
As in Mark 3:23, only here more extended parables. See notes in Matthew 13 for discussion concerning Christ‘s use of parables. Eight are given there, one (the Lamp both in Mark 4:21 and Luke 8:16 (both Sower and the Lamp in Luke), one alone in Mark 4:26-29 (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in Mark 4:1-34 (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (Mark 4:34) “without a parable spake he not unto them,” clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew 13:34) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said:Hearken (Ακουετε — Akouete). It is significant that even Jesus had to ask people to listen when he spoke. See also Mark 4:9. [source]
Mark 6:6 And he marvelled because of their unbelief [και εταυμασεν δια την απιστιαν αυτων]
Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew 8:10; Luke 7:9). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark 3:21, Mark 3:31). There is no proof that she ever lost faith in her wonderful Son. [source]
Luke 11:15 By Beelzebub [en Beezeboul)]
Blasphemous accusation here in Judea as in Galilee (Mark 3:22; Matthew 12:24, Matthew 12:27). See notes on Matthew for discussion of the form of this name and the various items in the sin against the Holy Spirit involved in the charge. It was useless to deny the fact of the miracles. So they were explained as wrought by Satan himself, a most absurd explanation. [source]
Luke 11:17 Knowing their thoughts [ειδως αυτων τα διανοηματα]
From διανοεω — dianoeō to think through or distinguish. This substantive is common in Plato, but occurs nowhere else in the N.T. It means intent, purpose. Jesus knew that they were trying to tempt him.And a house divided against a house falleth (και οικος επι οικον πιπτει — kai oikos epi oikon piptei). It is not certain that διαμεριστεισα — diameristheisa (divided) is to be repeated here as in Matthew 12:25; Mark 3:25. It may mean, and house falls upon house, “one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself” (Bruce). [source]
Luke 6:7 They watched [παρετηροῦντο]
Imperfect. They kept watching. See on Mark 3:2. [source]
Luke 20:20 Watched []
See on Mark 3:2. [source]
Luke 14:1 Watched [ἧσαν παρατηρούμενοι]
The participle and finite verb, were engaged in watching. Closely ( παρά ). See on Mark 3:2. [source]
Luke 11:17 And a house divided against a house falleth [και οικος επι οικον πιπτει]
It is not certain that διαμεριστεισα — diameristheisa (divided) is to be repeated here as in Matthew 12:25; Mark 3:25. It may mean, and house falls upon house, “one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself” (Bruce). [source]
Luke 11:21 His own court [την εαυτου αυλην]
His own homestead. Mark 3:27; Matthew 12:29 has “house” Αυλη — Aulē is used in the N.T. in various senses (the court in front of the house, the court around which the house is built, then the house as a whole).His goods (τα υπαρχοντα αυτου — ta huparchonta autou). “His belongings.” Neuter plural present active participle of υπαρχω — huparchō used as substantive with genitive. [source]
Luke 12:10 But unto him that blasphemeth against the Holy Spirit [τωι δε εις το αγιον πνευμα βλασπημησαντι]
This unpardonable sin is given by Mark 3:28.; Matthew 12:31. immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (Luke 11:15-20). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of εις — eis here in the sense of “against.” [source]
Luke 14:1 That [και]
Another common Lukan idiom, καιοτι — kai =εγενετο — hoti after αυτοι — egeneto like Hebrew ησαν παρατηρουμενοι — wav Emphatic.Were watching (παρα — ēsan paratēroumenoi). Periphrastic imperfect middle. Note force of autoi middle voice, and para -. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in Mark 3:2 (active). [source]
Luke 14:1 Were watching [παρα]
Periphrastic imperfect middle. Note force of autoi middle voice, and para -. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in Mark 3:2 (active). [source]
Luke 20:20 They watched him [παρατηρησαντες]
First aorist active participle of παρατηρεω — paratēreō a common Greek verb to watch on the side or insidiously or with evil intent as in Luke 6:7 (παρετηρουντο — paretērounto) of the scribes and Pharisees. See note on Mark 3:2. There is no “him” in the Greek. They were watching their chance. [source]
Luke 6:7 Watched him [παρετηρουντο αυτον]
Imperfect middle, were watching for themselves on the side Mark 3:2 has the imperfect active παρετηρουν — paretēroun Common verb, but the proposition παρα — para gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here.Would heal (τεραπευσει — therapeusei). But the present active indicative (τεραπευει — therapeuei) may be the correct text here. So Westcott and Hort.That they might find out how to accuse him Second aorist active subjunctive of ευρισκω — heuriskō and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus. [source]
Luke 8:19 His mother and brethren [η μητηρ και οι αδελποι αυτου]
Mark 3:31-35; Matthew 12:46-50 place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark‘s order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in John 2:12 when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John 7:5). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark 3:21). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book The Mother of Jesus and also on Mark 3:31 and Matthew 12:46. [source]
John 10:20 He has a demon and is mad [δαιμονιον εχει και μαινεται]
As some had already said (John 7:20; John 8:48 with the addition of “Samaritan”). So long before in Mark 3:21. An easy way of discounting Jesus. [source]
John 5:16 Persecute [εδιωκον]
Inchoative imperfect, “began to persecute” and kept it up. They took this occasion as one excuse They disliked Jesus when here first (John 2:18) and were suspicious of his popularity (John 4:1). Now they have cause for an open breach. Because he did Imperfect active, not just this one act, but he was becoming a regular Sabbath-breaker. The Pharisees will watch his conduct on the Sabbath henceforth (Mark 2:23; Mark 3:2). [source]
John 14:26 Whom [ο]
Grammatical neuter, but “whom” is correct translation. The Father will send the Holy Spirit (John 14:16; Luke 24:49; Acts 2:33), but so will the Son (John 15:26; John 16:7) as Jesus breathes the Holy Spirit upon the disciples (John 20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mark 3:29; Matthew 12:32; Luke 12:10) is identified with the Paraclete. He Emphatic demonstrative pronoun and masculine like παρακλητος — paraklētos Shall teach you all things The Holy Spirit knows “the deep things of God” (1 Corinthians 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (John 14:25) and old. Bring to your remembrance Future active indicative of υπομιμνησκω — hupomimnēskō old verb to remind, to recall, here only in this Gospel (cf. 3 John 1:10; 2 Timothy 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea). [source]
John 9:41 If ye were blind [ει τυπλοι ητε]
Condition of second class with imperfect indicative in the protasis. The old word τυπλος — tuphlos is from τυπω — tuphō to raise a smoke, to blind by smoke (literally and metaphorically). Here, of course, it is moral blindness. If the Pharisees were born morally blind, they would, like idiots, be without responsibility. Ye would not have sin Regular form for conclusion of second-class condition, αν — an with imperfect. But now ye say In contrast to the previous condition. See like contrast in John 15:22, John 15:24. They arrogantly asserted superior knowledge. We see The ignorant mob do not (John 7:49). It is sin against light and is hopeless (Mark 3:29; Matthew 12:31.). “Ye are witnesses against yourselves” (μαρτυρειτε εαυτοις — martureite heautois Matthew 23:31). [source]
Acts 9:24 Watched []
See on Mark 3:2. Imperfect: they were orkept watching, day and night. [source]
Acts 2:7 Amazed and marvelled [ἐξίσταντο καὶ ἐθαύμαζον]
The former word denotes the first overwhelming surprise. The verb is literally to put out of place; hence, out of one's senses. Compare Mark 3:21: “He is beside himself. ” The latter word, marvelled, denotes the continuing wonder; meaning to regard with amazement, and with a suggestion of beginning to speculate on the matter. [source]
1 Corinthians 11:27 Guilty [ἔνοχος]
See on Mark 3:29; see on James 2:10. [source]
2 Corinthians 5:13 Whether we are beside ourselves [ειτε εχεστημεν]
Second aorist active indicative of εχιστημι — existēmi old verb, here to stand out of oneself (intransitive) from εκστασις — ekstasis ecstasy, comes as in Mark 5:42. It is literary plural, for Paul is referring only to himself. See note on 2 Corinthians 1:6 for ειτεειτε — eite -eite It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts 26:24). He spoke with tongues (1 Corinthians 14:18) and had visions (2 Corinthians 12:1-6) which probably the Judaizers used against him. A like charge was made against Jesus (Mark 3:21). People often accuse those whom they dislike with being a bit off. [source]
Galatians 4:10 Ye observe [παρατήρεισθε]
See on Mark 3:2, and see on John 18:12, and comp. Joseph. Ant. 3:5,5, παρατηρεῖν τὰς ἑβδομάδας towatch the weeks. The word denotes careful, scrupulous observance, an intent watching lest any of the prescribed seasons should be overlooked. A merely legal or ritual religion always develops such scrupulousness. [source]
2 Timothy 2:20 Vessels [σκεύη]
See on Matthew 12:29; see on Mark 3:27; see on Acts 9:15; see on Acts 27:17; see on 1 Peter 3:7. [source]
2 Timothy 1:5 First [πρῶτον]
With reference to Timothy, and with a comparative sense, as Matthew 5:24; Matthew 7:5; Mark 3:27; 1 Thessalonians 4:16, etc. This is shown by the last clause of the verse. The writer merely means that faith had already dwelt in Timothy's grandmother and mother before it did in him. How much farther back his believing ancestry went he does not say. Comp. Acts 16:1. [source]
Hebrews 9:22 And without shedding of blood is no remission [καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις]
This sentence also is covered by “I may almost say.” It does not state that without shedding of blood there is no remission of sins, which “would be in conflict with the history and literature of the Old Testament.” See exceptions above. Ἁιματεκχυσία sheddingof blood, N.T.oolxx, oClass. Οὐ γίνεται ἄφεσις , lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18. [source]
James 2:10 Guilty of all [ενοχος]
Genitive of the crime with ενεχω — enochos old adjective from ολον τον νομον — enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
James 2:10 He is guilty [γέγονεν ἔνοχος]
Lit., he is become guilty. Ἔνοχος , guilty, is, strictly, holden; within the condemning power of. Compare Matthew 26:66; Mark 3:29; 1 Corinthians 11:27. Huther cites a Talmudic parallel: “But if he perform all, but omit one, he is guilty of every single one.” [source]
James 2:10 And yet stumble in one point [πταιω]
First aorist active subjunctive also of γεγονεν — ptaiō old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort).He is become (γινομαι — gegonen). Second perfect indicative of παντων ενοχος — ginomai “he has become” by that one stumble.Guilty of all Genitive of the crime with ενεχω — enochos old adjective from ολον τον νομον — enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
1 John 5:16 Sinning a sin [αμαρτανοντα αμαρτιαν]
Present active predicate (supplementary) participle agreeing with αδελπον — adelphon and with cognate accusative αμαρτιαν — hamartian unto death Repeated again with αμαρτανουσιν — hamartanousin and in contrast with αμαρτια προς τανατον — hamartia pros thanaton (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called “unto death.” This distinction is common in the rabbinic writings and in Numbers 18:22 the lxx has λαβειν αμαρτιαν τανατηπορον — labein hamartian thanatēphoron “to incur a death-bearing sin” as many crimes then and now bear the death penalty. There is a distinction in Hebrews 10:26 between sinning wilfully after full knowledge and sins of ignorance (Hebrews 5:2). Jesus spoke of the unpardonable sin (Mark 3:29; Matthew 12:32; Luke 12:10), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God‘s Son and set themselves up as antichrists.Concerning this (περι εκεινης — peri ekeinēs). This sin unto death.That he should make request Sub-final use of ινα — hina with the first aorist active subjunctive of ερωταω — erōtaō used here as in John 17:15, John 17:20 (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God. [source]
Revelation 18:12 Vessel [σκεῦος]
See on 1 Peter 3:7, and see on Acts 9:15. Also see on goods, Matthew 12:29; see on Mark 3:27; and see on strake sail, Acts 27:17. [source]
Revelation 14:9 If any man worshippeth the beast and his image [ει τις προσκυνει το τηριον και την εικονα αυτου]
Condition of first class challenging those afraid of the beast. Note accusative Carries on the same condition and picks up the very language of Revelation 13:16. These Caesar-worshippers are guilty of an “eternal sin” (Mark 3:29). [source]
Revelation 14:9 And receiveth a mark [και λαμβανει χαραγμα]
Carries on the same condition and picks up the very language of Revelation 13:16. These Caesar-worshippers are guilty of an “eternal sin” (Mark 3:29). [source]

What do the individual words in Mark 3:2 mean?

and they were watching Him whether on the Sabbaths He will heal him in order that they might accuse Him
καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν ἵνα κατηγορήσωσιν αὐτοῦ

παρετήρουν  they  were  watching 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: παρατηρέω  
Sense: to stand beside and watch, to watch assiduously, observe carefully.
εἰ  whether 
Parse: Conjunction
Root: εἰ  
Sense: if, whether.
τοῖς  on  the 
Parse: Article, Dative Neuter Plural
Root:  
Sense: this, that, these, etc.
σάββασιν  Sabbaths 
Parse: Noun, Dative Neuter Plural
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.
θεραπεύσει  He  will  heal 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: θεραπεύω  
Sense: to serve, do service.
ἵνα  in  order  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
κατηγορήσωσιν  they  might  accuse 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural
Root: κατηγορέω  
Sense: to accuse.