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Mark 2:13 [study!]

American Standard Version (ASV 1901) [2]
— And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
King James Version (KJV 1769)
— And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
New American Standard Bible (NASB ©1995)
— And He went out again by the seashore; and all the people were coming to Him, and He was teaching them.
Webster's Revision of the KJB (WEB 1833)
— And he went forth again by the sea-[side]; and all the multitude resorted to him, and he taught them.
Darby's Translation (DBY 1890)
— And he went out again by the sea, and all the crowd came to him, and he taught them.
Rotherham's Emphasized Bible (EBR 1902)
— And he went forth again by the sea,—and all the multitude was coming unto him, and he began teaching them.
Young's Literal Translation (YLT 1898)
— And he went forth again by the sea, and all the multitude was coming unto him, and he was teaching them,
Douay-Rheims Challoner Revision (DR 1750)
— And he went forth again to the sea side: and all the multitude came to him. And he taught them.
Original King James Bible (AV 1611) [2]
— And he went foorth againe by the sea side, and all the multitude resorted vnto him, and he taught them.
John Etheridge Peshitta-Aramaic NT (1849)
— AND he went forth again to the sea; and the whole multitude came to him, and he taught them.
James Murdock Peshitta-Aramaic NT (1852)
— And he went again to the sea; and all the multitude came to him, and he taught them.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
he went forth 1831
{1831} Prime
ἐξέρχομαι
exerchomai
{ex-er'-khom-ahee}
From G1537 and G2064; to issue (literally or figuratively).
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
again 3825
{3825} Prime
πάλιν
palin
{pal'-in}
Probably from the same as G3823 (through the idea of oscillatory repetition); (adverbially) anew, that is, (of place) back, (of time) once more, or (conjugationally) furthermore or on the other hand.
by 3844
{3844} Prime
παρά
para
{par-ah'}
A primary preposition; properly near, that is, (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subjectively), (with accusative case) to the proximity with (local [especially beyond or opposed to] or causal [on account of]). In compounds it retains the same variety of application.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
sea side; 2281
{2281} Prime
θάλασσα
thalassa
{thal'-as-sah}
Probably prolonged from G0251; the sea (generally or specifically).
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
all 3956
{3956} Prime
πᾶς
pas
{pas}
Including all the forms of declension; apparently a primary word; all, any, every, the whole.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
multitude 3793
{3793} Prime
ὄχλος
ochlos
{okh'-los}
From a derivative of G2192 (meaning a vehicle); a throng (as borne along); by implication the rabble; by extension a class of people; figuratively a riot.
resorted 2064
{2064} Prime
ἔρχομαι
erchomai
{er'-khom-ahee}
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
z5711
<5711> Grammar
Tense - Imperfect (See G5775)
Voice - Middle or Passive Deponent (See G5790)
Mood - Indicative (See G5791)
Count - 184
unto 4314
{4314} Prime
πρός
pros
{pros}
A strengthened form of G4253; a preposition of direction; forward to, that is, toward (with the genitive case the side of, that is, pertaining to; with the dative case by the side of, that is, near to; usually with the accusative case the place, time, occasion, or respect, which is the destination of the relation, that is, whither or for which it is predicated).
him, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
he taught 1321
{1321} Prime
διδάσκω
didasko
{did-as'-ko}
A prolonged (causative) form of a primary verb δάω [[dao]] (to learn); to teach (in the same broad application).
z5707
<5707> Grammar
Tense - Imperfect (See G5775)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 855
them. 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
Jamieson-Fausset-Brown Commentary

Mark 2:13-17

_ _ Mark 2:13-17. Levi’s (or Matthew’s) call and feast. ( = Matthew 9:9-13; Luke 5:27-32).

_ _ See on Matthew 9:9-13.

Matthew Henry's Commentary

Mark 2:13-17

_ _ Here is,

_ _ I. Christ preaching by the sea-side (Mark 2:13), whither he went for room, because he found, upon second trial, no house or street large enough to contain his auditory; but upon the strand there might come as many as would. It should seem by this, that our Lord Jesus had a strong voice, and could and did speak loud; for wisdom crieth without in the places of concourse. Wherever he goes, though it be to the sea-side, multitudes resort to him. Wherever the doctrine of Christ is faithfully preached, though it be driven into corners or into deserts, we must follow it.

_ _ II. His calling Levi; the same with Matthew, who had a place in the custom-house at Capernaum, from which he was denominated a publican; his place fixed him by the water-side, and thither Christ went to meet with him, and to give him an effectual call. This Levi is here said to be the son of Alpheus or Cleophas, husband to that Mary who was sister or near kinswoman to the virgin Mary and if so, he was own brother to James the less, and Jude, and Simon the Canaanite, so that there were four brothers of them apostles, It is probable that Matthew was but a loose extravagant young man, or else, being a Jew, he would never have been a publican. However, Christ called him to follow him. Paul, though a Pharisee, had been one of the chief of sinners, and yet was called to be an apostle. With God, through Christ, there is mercy to pardon the greatest sins, and grace to sanctify the greatest sinners. Matthew, that had been a publican, became an evangelist, the first that put pen to paper, and the fullest in writing the life of Christ. Great sin and scandal before conversion, are no bar to great gifts, graces, and advancements, after; nay, God may be the more glorified. Christ prevented him with this call; in bodily cures, ordinarily, he was sought unto, but in these spiritual cures, he was found of them that sought him not. For this is the great evil and peril of the disease of sin, that those who are under it, desire not to be made whole.

_ _ III. His familiar converse with publicans and sinners, Mark 2:15. We are here told, 1. That Christ sat at meat in Levi's house, who invited him and his disciples to the farewell-feast he made to his friends, when he left all to attend on Christ: such a feast he made, as Elisha did (1 Kings 19:21), to show, not only with what cheerfulness in himself, but with what thankfulness to God, he quitted all, in compliance with Christ's call. Fitly did he make the day of his espousals to Christ a festival day. This was also to testify his respect to Christ, and the grateful sense he had of his kindness, in snatching him from the receipt of custom as a brand out of the burning. 2. That many publicans and sinners sat with Christ in Levi's house (for there were many belonging to that custom-house); and they followed him. They followed Levi; so some understand it, supposing that, like Zaccheus, he was chief among the publicans, and was rich; and for that reason, the inferior sort of them attended him for what they could get. I rather take it, that they followed Jesus because of the report they had heard of him. They did not for conscience-sake leave all to follow him, but for curiosity-sake they came to Levi's feast, to see him; whatever brought them thither, they were sitting with Jesus and his disciples. The publicans are here and elsewhere ranked with sinners, the worst of sinners. (1.) Because commonly they were such; so general were the corruptions in the execution of that office, oppressing, exacting, and taking bribes or fees to extortion, and accusing falsely, Luke 3:13, Luke 3:14. A faithful fair-dealing publican was so rare, even at Rome, that one Sabinus, who kept a clean reputation in that office, was, after his death, honoured with this inscription, Kals telnsantiHere lies an honest publican. (2.) Because the Jews had a particular antipathy to them and their office, as an affront to the liberty of their nation and a badge of their slavery, and therefore put them into an ill name, and thought it scandalous to be seen in their company. Such as these our blessed Lord was pleased to converse with, when he appeared in the likeness of sinful flesh.

_ _ IV. The offence which the scribes and Pharisees took at this, Mark 2:16. They would not come to hear him preach, which they might have been convinced the edified by; but they would come themselves to see him sit with publicans and sinners, which they would be provoked by. They endeavoured to put the disciples out of conceit with their Master, as a man not of such sanctity and severe morals as became his character; and therefore put the question to them. How is it, that he eateth and drinketh with publicans and sinners? Note, It is no new thing for that which is both well-done, and well-designed, to be misrepresented, and turned to the reproach of the wisest and best of men.

_ _ V. Christ's justification of himself in it, Mark 2:17. He stood to what he did, and would not withdraw, though the Pharisees were offended, as Peter afterwards did, Galatians 2:12. Note, Those are too tender of their own good name, who, to preserve it with some nice people, will decline a good work. Christ would not do so. They thought the publicans were to be hated. “No,” saith Christ, “they are to be pitied, they are sick and need a physician; they are sinners, and need a Saviour.” They thought Christ's character should separate him from them; “No,” saith Christ, “my commission directs me to them; I came not to call the righteous, but sinners to repentance. If the world had been righteous, there had been no occasion for my coming, either to preach repentance, or to purchase remission. It is to a sinful world that I am sent, and therefore my business lies most with those that are the greatest sinners in it.” Or thus; “I am not come to call the righteous, the proud Pharisees that think themselves righteous, that ask, Wherein shall we return? (Malachi 3:7), Of what shall we repent? But poor publicans, that own themselves to be sinners, and are glad to be invited and encouraged to repent.” It is good dealing with those that there is hope of; now there is more hope of a fool than of one that is wise in his own conceit, Proverbs 26:12.

John Wesley's Explanatory Notes

Mark 2:13

All the multitude came to him — Namely, by the sea side. And he as readily taught them there as if they had been in a synagogue.

Geneva Bible Translation Notes

Mark 2:13

(2) And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.

(2) The gospel offends the proud and saves the humble.

Cross-Reference Topical ResearchStrong's Concordance
by:

Matthew 9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
Matthew 13:1 The same day went Jesus out of the house, and sat by the sea side.

and all:

Mark 2:2 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.
Mark 3:7-8 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea, ... And from Jerusalem, and from Idumaea, and [from] beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.
Mark 3:20-21 And the multitude cometh together again, so that they could not so much as eat bread. ... And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Mark 4:1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
Proverbs 1:20-22 Wisdom crieth without; she uttereth her voice in the streets: ... How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
Luke 19:48 And could not find what they might do: for all the people were very attentive to hear him.
Luke 21:38 And all the people came early in the morning to him in the temple, for to hear him.
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Pv 1:20. Mt 9:9; 13:1. Mk 2:2; 3:7, 20; 4:1. Lk 19:48; 21:38.

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