The Meaning of Mark 3:29 Explained

Mark 3:29

KJV: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:

YLT: but whoever may speak evil in regard to the Holy Spirit hath not forgiveness -- to the age, but is in danger of age-during judgment;'

Darby: but whosoever shall speak injuriously against the Holy Spirit, to eternity has no forgiveness; but lies under the guilt of an everlasting sin;

ASV: but whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin:

What does Mark 3:29 Mean?

Study Notes

in danger
is bound by an eternal sin.

Context Summary

Mark 3:20-35 - Brother To All Who Will
The Pharisees circulated this infamous charge-not because they believed it, but to satisfy the questions that were being asked on all sides. What they affirmed they knew to be untrue; but for selfish reasons they would not confess what they really thought. Such denial of truth is a deadly and unpardonable sin, because it injures the sensitiveness of conscience and produces moral death.
Family ties, Mark 3:31-35. The family of Jesus needed to be taught, though with the utmost delicacy, that they must not attempt to control His public ministry. All who love God and do His will are welcomed into the divine family circle and become blood relations of the Son of God.
The sower, Mark 4:1-9. Note the perils of the hearer, that you may guard against the waste of precious seed. There is a grave peril in the effect of light, fanciful, wandering thoughts. There is great peril also in a mere emotional response-the "straightway springing up" which has no root, because the heart is hard. There is danger lest the cares of the poor, the riches of the wealthy, and the too eager pursuit of things by other classes may drain away the strength of the soul, so that the Word of God shall be a slender stalk, without an ear or fruit. It is not enough to hear the Word, we must accept it and bear fruit; otherwise the plowing, sowing, and all the operations of nature are in vain. Live up to what you know. Obedience is the key to understanding. [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 3:29

Guilty of an eternal sin [ενοχος εστιν αιωνιου αμαρτηματος]
The genitive of the penalty occurs here with ενοχος — enochos In saying that Jesus had an unclean spirit (Mark 3:30) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is αμαρτηματος — hamartēmatos (sin), not κρισεως — kriseōs (judgment), as the Textus Receptus has it. [source]
Guilty [ἔνοχος]
From ἐν , in, ἔχω , to hold or have. Lit., is in the grasp of, or holden of. Compare 1 Corinthians 11:27; James 2:10. [source]
Eternal damnation [αἰωνίου ἁμαρτήματος]
An utterly false rendering. Rightly as Rev., of an eternal sin. So Wyc., everlasting trespass. The A. V. has gone wrong in following Tyndale, who, in turn, followed the erroneous text of Erasmus, κρίσεως , judgment, wrongly rendered damnation. See Matthew 23:33, and compare Rev. there. [source]

Reverse Greek Commentary Search for Mark 3:29

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]
1 Corinthians 11:27 Guilty [ἔνοχος]
See on Mark 3:29; see on James 2:10. [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 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]
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]
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 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 3:29 mean?

Whoever however - shall blaspheme against the Spirit - Holy not has forgiveness to the age but guilty is [of] eternal sin
ὃς δ’ ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ Ἅγιον οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος

ὃς  Whoever 
Parse: Personal / Relative Pronoun, Nominative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
δ’  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἂν  - 
Parse: Particle
Root: ἄν  
Sense: has no exact English equivalent, see definitions under AV.
βλασφημήσῃ  shall  blaspheme 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: βλασφημέω 
Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme.
εἰς  against 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
Πνεῦμα  Spirit 
Parse: Noun, Accusative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
Ἅγιον  Holy 
Parse: Adjective, Accusative Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
ἄφεσιν  forgiveness 
Parse: Noun, Accusative Feminine Singular
Root: ἄφεσις  
Sense: release from bondage or imprisonment.
αἰῶνα  age 
Parse: Noun, Accusative Masculine Singular
Root: αἰών  
Sense: for ever, an unbroken age, perpetuity of time, eternity.
ἔνοχός  guilty 
Parse: Adjective, Nominative Masculine Singular
Root: ἔνοχος  
Sense: bound, under obligation, subject to, liable.
αἰωνίου  [of]  eternal 
Parse: Adjective, Genitive Neuter Singular
Root: αἰώνιος  
Sense: without beginning and end, that which always has been and always will be.
ἁμαρτήματος  sin 
Parse: Noun, Genitive Neuter Singular
Root: ἁμάρτημα  
Sense: sin, evil deed.