« | Mark 3 | » |
1 And He entered the synagogue again, and a man was there who had a withered hand.
2 So they watched Him closely, whether He would heal him on the Sabbath, so that they might accuse Him.
3 And He said to the man who had the withered hand, "Step forward."
4 Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent.
5 And when He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand." And he stretched [it] out, and his hand was restored as whole as the other.
6 Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him.
7 But Jesus withdrew with His disciples to the sea. And a great multitude from Galilee followed Him, and from Judea
8 and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things He was doing, came to Him.
9 So He told His disciples that a small boat should be kept ready for Him because of the multitude, lest they should crush Him.
10 For He healed many, so that as many as had afflictions pressed about Him to touch Him.
11 And the unclean spirits, whenever they saw Him, fell down before Him and cried out, saying, "You are the Son of God."
12 But He sternly warned them that they should not make Him known.
13 And He went up on the mountain and called to [Him] those He Himself wanted. And they came to Him.
14 Then He appointed twelve, that they might be with Him and that He might send them out to preach,
15 and to have power to heal sicknesses and to cast out demons:
16 Simon, to whom He gave the name Peter;
17 James the [son] of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, "Sons of Thunder";
18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the [son] of Alphaeus, Thaddaeus, Simon the Cananite;
19 and Judas Iscariot, who also betrayed Him. And they went into a house.
20 Then the multitude came together again, so that they could not so much as eat bread.
21 But when His own people heard [about this,] they went out to lay hold of Him, for they said, "He is out of His mind."
22 And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons."
23 So He called them to [Himself] and said to them in parables: "How can Satan cast out Satan?
24 "If a kingdom is divided against itself, that kingdom cannot stand.
25 "And if a house is divided against itself, that house cannot stand.
26 "And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.
27 "No one can enter a strong man's house and plunder his goods, unless he first binds the strong man. And then he will plunder his house.
28 " Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter;
29 "but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" --
30 because they said, "He has an unclean spirit."
31 Then His brothers and His mother came, and standing outside they sent to Him, calling Him.
32 And a multitude was sitting around Him; and they said to Him, "Look, Your mother and Your brothers are outside seeking You."
33 But He answered them, saying, "Who is My mother, or My brothers?"
34 And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!
35 "For whoever does the will of God is My brother and My sister and mother."
The New King James Version (NKJV)
The New King James Version (NKJV) is a modern translation of the Bible that seeks to preserve the stylistic and literary beauty of the original King James Version (KJV) while making it more accessible to contemporary readers. The project to create the NKJV began in 1975, spearheaded by Arthur Farstad and a team of over 130 scholars, theologians, and pastors. They aimed to maintain the traditional language and rhythm of the KJV while updating archaic terms and expressions to be more understandable for modern audiences. The translation was completed and published in 1982, offering a blend of reverence for the past and clarity for the present.
One of the defining features of the NKJV is its commitment to the Textus Receptus, the same Greek text underlying the New Testament of the KJV. This ensures a high degree of continuity between the two versions, making the NKJV familiar to those who have long cherished the KJV. However, the NKJV also considers findings from more recent scholarship and textual criticism, incorporating insights from the latest manuscripts and research. This approach helps to balance respect for the historical text with a recognition of the advancements in biblical studies.
The NKJV has been praised for its readability and poetic qualities, which make it suitable for both private study and public worship. Its translators worked diligently to preserve the lyrical and memorable phrasing of the KJV, which has deeply influenced English literature and religious practice. By modernizing the language without compromising the text’s inherent dignity and solemnity, the NKJV has become a popular choice among those who value both accuracy and elegance in their Bible reading.
Despite its strengths, the NKJV has faced criticism from some quarters. Critics argue that by adhering too closely to the Textus Receptus, it may not fully reflect the breadth of available manuscript evidence. Others feel that it may still be too archaic for some readers, especially those who are new to the Bible or who come from different linguistic backgrounds. Nonetheless, the NKJV remains a significant and respected translation, offering a bridge between the venerable tradition of the KJV and the needs of modern readers.