Mark 2
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And again he entered into Capernaum after some days; and it was noised that he was in the house.
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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.
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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.
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When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
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But there were certain of the scribes sitting there, and reasoning in their hearts,
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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?
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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?
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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,)
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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.
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And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
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And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
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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.
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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?
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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.
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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?
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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.
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But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
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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.
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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.
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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.
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And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
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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?
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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?
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And he said unto them, The sabbath was made for man, and not man for the sabbath:
Chapter:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16
Mark 2
CHURCH FATHERS: 17
CHURCH FATHERS: 17
Mark was REJECTED (0%) by Clement of Rome
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
Mark was REJECTED (0%) by Ignatius of Antioch
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
Mark was APPROVED (75%) by Barnabas
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
Mark was APPROVED (75%) by Hermas
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
Mark was REJECTED (0%) by Papias of Hierapolis
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
Mark was APPROVED (75%) by Polycarp
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
Mark was REJECTED (0%) by Didache
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
Mark was REJECTED (0%) by Diognetus
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
Mark was APPROVED (75%) by Justin Martyr
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
Mark was FULLY ACCEPTED (100%) by Irenaeous
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
Mark was APPROVED (75%) by Clement of Alexandria
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
Mark was APPROVED (75%) by Tertullian
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
Mark was APPROVED (75%) by Origen
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
Mark was FULLY ACCEPTED (100%) by Eusebius of Caesarea
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
Mark was FULLY ACCEPTED (100%) by Athanasius of Alexandria
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
Mark was FULLY ACCEPTED (100%) by Cyril of Jerusalem
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
Mark was FULLY ACCEPTED (100%) by Augustine of Hippo
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
Mark 2
BIBLE CANON: 5
A biblical canon is a set of texts (or "books") which a particular religious community regards as authoritative scripture. Christians were the first to use the term in reference to scripture.
BIBLE CANON: 5
These bible canons have developed through debate and agreement by the religious authorities.
Marcionism was a religious movement based on the teachings of the 2nd-century Marcion of Sinope. Marcions Canon lists 14 books out of the 27 books in the New Testament. More specifically, these were Luke and Paul's 13 writings. Marcion even rejected the entire Old Testament of 39 books.
bible.ca/marcion
Mark was REJECTED (0%) by Marcion Canon
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
The Muratorian Canon is an ancient list of New Testament books - the oldest such list we have found and lists 22 of the 27 books that were later included in the New Testament of the Christian Bible.
It is noteworthy that the Muratorian Canon omits several epistles that later did win acceptance in the Christian New Testament such as the books of James and 2 Peter.
gotquestions.org/muratorian
Mark was FULLY ACCEPTED (100%) by Muratorian Canon
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
Apostolic Canons or Ecclesiastical Canons
Mark was FULLY ACCEPTED (100%) by Apostolic Canon
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
The Cheltenham or Mommsen List is a Latin manuscript discovered by the German classical scholar Theodor Mommsen (published 1886) which probably originated in North Africa in the 4th century.
It has 24-book Old Testament and 24-book New Testament which omits Jude and James, and perhaps Hebrews, and questions the epistles of John and Peter.
bible-researcher.com/cheltenham
Mark was FULLY ACCEPTED (100%) by Cheltenham/ Mommsen List
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
The Council of Rome was a meeting of Catholic Church officials and theologians which took place in 382 under the authority of Pope Damasus I, bishop of Rome.
According to a document appended to some manuscripts, the Council of Rome affirmed the authority of the Old and New Testament canon in a decretal or damasine list.
Mark was FULLY ACCEPTED (100%) by Council of Rome
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
Mark 2
TEXTUAL CRITICISM
TEXTUAL CRITICISM
And these signs will accompany those who believe: In My name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands, and if they drink any deadly poison, it will not harm them; they will lay their hands on the sick, and they will be made well
Mark 16:17 exists only in the "longer version" of Mark and was not part of the original gospel of Mark; it was added much later. This verse does not appear in the manuscript evidence in the first 300-years of the common era. The first Bible to include this verse was Codex Washingtonianus dated to the 5th century.
Therefore, 400-years after Jesus and the Bible was finalised, Christian scholars were 'inventing' entire verses and inserting them into the canon Bible.
If any man have ears to hear, let him hear
Displayed as above Missing Verse Missing Verse
But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses
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And the scripture was fulfilled, which saith, And he was numbered with the transgressors
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Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils...
Displayed as above Disputed Verse Disputed Verse
The Triumphal Entry: Did Jesus request a donkey, take the donkey himself or return the donkey to its owner later? - Comparing the differing accounts in the Gospels
Mark 2
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IMPORTANT: All Scripture text has context and background. Scripture should never be read literally or in isolation. Always seek clarification from religious scholars and teachers. In general, Scripture adheres to four principles: (1) Literal Meaning - What the Scripture says (2) Historical Setting - The story events; how the Scripture was understood in its time (3) Grammar - The surrounding sentence and paragraph; textual context (4) Synthesis - A comparison with similar Scripture to give a better contextual understanding
