Markus 3:4

Bahasa Indonesia Sehari-hari

Kemudian kata-Nya kepada mereka: "Manakah yang diperbolehkan pada hari Sabat, berbuat baik atau berbuat jahat, menyelamatkan nyawa orang atau membunuh orang?" Tetapi mereka itu diam saja.

Parallel Translations

Alkitab Terjemahan Baru
Kemudian kata-Nya kepada mereka: "Manakah yang diperbolehkan pada hari Sabat, berbuat baik atau berbuat jahat, menyelamatkan nyawa orang atau membunuh orang?" Tetapi mereka itu diam saja.

Alkitab Terjemahan Lama
Lalu kata-Nya kepada mereka itu sekalian, "Patutkah pada hari Sabbat berbuat baik atau berbuat jahat? Menyelamatkan nyawa atau membunuh?" Maka diamlah mereka itu.

Contextual Overview

¹ And he entred agayne into the synagogue, & a man was there whiche had a wythered hande: ² And they watched hym, whether he woulde heale hym on the Sabboth daye, that they myght accuse hym. ³ And he saide vnto the man which had the wythered hande: Aryse, [and stande] in the myddes. ⁴ And he saide vnto them: Is it lawful to do good on the Sabboth dayes, or to do euyl? to saue lyfe, or to kyll? But they helde their peace. ⁵ And when he had loked rounde about on them with anger, mournyng for the hardnesse of their heartes, he sayth to the man: stretch foorth thyne hande. And he stretched it out: And his hande was restored, euen as whole as the other. ⁶ And the pharisees departed, and strayghtway gathered a councell, with the Herodians, agaynst hym, that they myght destroy hym. ⁷ But Iesus auoyded, with his disciples, to the sea: And a great multitude folowed hym from Galilee, and from Iurie, ⁸ And from Hierusalem, & from Idumea, and from beyonde Iordane, and they that dwelled about Tyre & Sidon, a great multitude [of men:] Which, whe they had hearde what thynges he dyd, came vnto hym. ⁹ And Iesus comaunded his disciples, that a shippe shoulde wayte on hym, because of the people, leste they shoulde thronge hym. ¹⁰ For he had healed many: insomuche, that they preassed vpon him for to touch hym, as many as had plagues.

Bible Verse Review
  from Treasury of Scripure Knowledge

Is it: Mark 2:27, Mark 2:28, Hosea 6:6, Matthew 12:10-12, Luke 6:9, Luke 13:13-17, Luke 14:1-5

But: Mark 9:34

Reciprocal: Matthew 12:12 - it is Luke 14:3 - Is John 5:10 - it is not John 7:19 - Why Galatians 6:10 - do good

Cross-References

Genesis 3:13
And the Lord God sayd vnto the woman: Why hast thou done this? And the woman sayde: the serpent begyled me, and I dyd eate.

Deuteronomy 29:19
So that when he heareth the wordes of this othe, he blesse hym selfe in his heart, saying: I shall haue peace, I wyll walke in the meanyng of myne owne heart: to put the drunken to the thirstie.

2 Kings 1:4
Wherefore thus saith the Lorde: Thou shalt not come downe fro the bed on which thou art gone vp, but shalt die the death. And Elias departed.

2 Kings 1:6
They aunswered him: There came a man vp against vs, and sayde vnto vs: Go, & turne againe vnto the king that sent you, and saye vnto him, thus saith the Lorde: Is there not a God in Israel, that thou sendest to enquyre of Beelzebub the God of Ekrom? Therefore thou shalt not come downe from the bed on which thou art gone vp, but shalt dye the death.

2 Kings 1:16
And he saide vnto him, thus saith the Lorde: Forasmuch as thou hast sent messengers to aske counsell at Beelzebub the god of Ekrom, as though there had ben no God in Israel, whose word thou mightest seeke after: therfore thou shalt not come downe of the bed on which thou art gone vp, but shalt dye the death.

2 Kings 8:10
And Elisa sayde vnto him: Go, and say vnto him, Thou shalt recouer: howebeit, the Lorde hath shewed me that he shall surely dye.

Psalms 10:11
He sayeth in his heart, tushe, the Lord hath forgotten: he hydeth away his face, and he wyll neuer see it.

2 Corinthians 2:11
Lest Satan shoulde circumuent vs: For his thoughtes are not vnknowen vnto vs.

2 Corinthians 11:3
But I feare lest by any meanes, that as the serpent begyled Eue through his subtiltie, euen so your myndes shoulde be corrupted fro the singlenesse that is towarde Christe.

1 Timothy 2:14
And Adam was not deceaued: but the woman beyng deceaued, was in the transgression.

Gill's Notes on the Bible

And he saith unto them,.... Either to the whole multitude, to all the assembly in the synagogue; and so the Persic version renders it, "again he said to the multitude"; or rather, to the Scribes and Pharisees, who were watching him, and had put a question to him, which he answers by another:

is it lawful to do good on the sabbath days, or to do evil, to save life, or to kill? The Vulgate Latin, Syriac, Arabic, and Persic versions read, or "to destroy", as in Luke 6:9, To do evil, kill, or destroy, are not lawful at any time; and to do good, and to save life, must be right at all times: our Lord has a particular view to the Scribes and Pharisees, and the question is put home to their own consciences; whose hearts and thoughts, designs and views, were all open to Christ; and who were now watching to do evil to him, and even to destroy and take away his life: for the violation of the sabbath was death by the law, and this was what they sought to accuse him of: now he puts the question to them, and makes them judges which must appear most right and just in the sight of God and men, for him to heal this poor man of his withered hand, though on the sabbath day; which would be doing a good and beneficent action to him, whereby his life would be saved, and preserved with comfort and usefulness, and he would be in a capacity of getting his livelihood; or for them to cherish an evil intention against him, to seek to bring mischief on him; and not only destroy his character and usefulness as much as in them lay, but even take away his very life also: he leaves it with them to consider of which was most agreeable to the law of God, the nature of a sabbath, and the good of mankind;

but they held their peace; or "were silent", not being able to return an answer, but what must have been in his favour, and to their own confusion, and therefore chose to say nothing.

Barnes' Notes on the Bible

See this explained in Matthew 12:9-13.

Mark 3:4

Or to do evil? to save life, or to kill? - It seems to have been a maxim with the Jews that not to do good when we have an opportunity is to do evil; not to save life is to kill or to be guilty of murder. If a man has an opportunity of saving a man’s life when he is in danger, and does not do it, he is evidently guilty of his death. On this principle our Saviour puts this question to the Jews - whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition; and he illustrates it by an example, showing that in a manner of much less importance - that respecting their cattle - they would do on the Sabbath just as “he” would if he should heal this man. The same remark may apply to all opportunities of doing good. “The ability to do good imposes an obligation to do it” (Cotton Mather) He that has the means of feeding the hungry, and clothing the naked, and instructing the ignorant, and sending the gospel to the destitute, and that does it not, is guilty, for he is practically doing evil; he is suffering evils to exist which he might remove. So the wicked will be condemned in the day of judgment because “they did it not,” Matthew 25:45. If this is true, what an obligation rests upon the rich to do good!

Mark 3:5

With anger - With a severe and stern countenance; with indignation at their hypocrisy and hardness of heart. This was not, however, a spiteful or revengeful passion; it was caused by excessive “grief” at their state: “being grieved for the hardness of their hearts.” It was not hatred of the “men” whose hearts were so hard; it was hatred of the sin which they exhibited, joined with the extreme grief that neither his teaching nor the law of God, nor any means which could be used, overcame their confirmed wickedness. Such anger is not unlawful, Ephesians 4:26. However, in this instance, our Lord has taught us that anger is never lawful except when it is tempered with grief or compassion for those who have offended.

Hardness of their hearts - The heart, figuratively the seat of feeling or affection, is said to be tender when it is easily affected by the sufferings of others - by our own sin and danger - by the love and commands of God; when we are easily made to feel on the great subjects pertaining to our interest, Ezekiel 11:19-20. It is hard when nothing moves it; when a man is alike insensible to the sufferings of others, to the dangers of his own condition, and to the commands, the love, and the threatenings of God. It is most tender in youth, or when we have committed fewest crimes. It is made hard by indulgence in sin, by long resisting the offers of salvation, or by opposing any great and affecting appeals which God may make to us by his Spirit or providence, by affliction, or by a revival of religion. Hence, it is that the most favorable period for securing an interest in Christ, or for becoming a Christian, is in youth the first, the tenderest, and the best days of life. Nay, in the days of childhood, in the Sabbath-school, God may be found, and the soul prepared to die.

Clarke's Notes on the Bible

Verse Mark 3:4. To do good - or - evil? to save life, or to kill? — It was a maxim with the Jews, as it should be with all men, that he who neglected to preserve life when it was in his power, was to be reputed a murderer. Every principle of sound justice requires that he should be considered in this light. But, if this be the case, how many murderers are there against whom there is no law but the law of God!

To kill - but instead of αποκτειναι, several MSS. and versions have απολεσαι to destroy. Wetstein and Griesbach quote Theophylact for this reading; but it is not in my copy. Paris edit. 1635.