Mark 3:29

An Exegetical Analysis of ἔνοχος ἐστίν in Mark 3:29

This exegetical study of ‘the sense of ενοχοσ εστιν (Mk 3:29)’ is based on a b-greek discussion from December 5, 1999. The initial query in the discussion centered on the interpretation of the Greek phrase ἔνοχος ἐστίν in Mark 3:29. The inquirer sought to understand if the expression was idiomatic, had legal origins, and whether it possessed specific legal significance. Questions were also raised regarding its commonality and its precedent in Classical, secular Hellenistic, or LXX literature, along with the contexts in which it might appear.

The main exegetical issue lies in accurately discerning the semantic range and connotative force of ἔνοχος ἐστίν within its legal and theological context in Mark 3:29. Understanding whether the phrase functions as a mere statement of possession of a sin or a more formal declaration of culpability and legal liability for an eternal consequence is crucial for interpreting Jesus’ severe warning against blasphemy of the Holy Spirit. The precise meaning of this phrase directly impacts the severity and permanence of the spiritual condemnation described, highlighting the gravity of an unforgivable offense.

Greek text (Nestle 1904)

ὃς δ’ ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ Ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλ’ ἔνοχος ἐστὶν αἰωνίου ἁμαρτήματος.

Key differences with SBLGNT (2010):

• Nestle 1904 reads ἀλλ’ (apostrophe marking elision) where SBLGNT (2010) reads ἀλλὰ (full form). This is a minor orthographical difference without significant semantic impact.
• For the phrase ἔνοχος ἐστὶν αἰωνίου ἁμαρτήματος, the Nestle 1904 text is otherwise identical to the SBLGNT (2010).

Textual criticism (NA28), lexical notes (KITTEL, BDAG):

The critical editions, including NA28, support the reading αἰωνίου ἁμαρτήματος (eternal sin/offence) as found in the Nestle 1904 text and SBLGNT. However, it is important to note a significant textual variant where some Western manuscripts (e.g., D, W, some Old Latin, Syriac, Coptic versions) read αἰωνίου κρίσεως (eternal judgment/condemnation) instead of αἰωνίου ἁμαρτήματος. While κρίσεως might be seen as an interpretive gloss clarifying the consequence of the “eternal sin,” the strong manuscript evidence for ἁμαρτήματος and the principle of preferring the more difficult reading (lectio difficilior potior) typically lead scholars to favor ἁμαρτήματος, which NA28 adopts. The semantic distinction, though subtle, is crucial: ἁμαρτήματος refers to the nature of the offense itself as eternally damning, while κρίσεως emphasizes the resulting state of judgment.

Lexically, the term ἔνοχος (from ἐνέχω, “to hold in, be entangled”) carries significant weight. BDAG defines ἔνοχος as “liable to, subject to,” specifically noting its use in legal contexts to mean “guilty of, liable for (a penalty), worthy of (a charge).” It cites Mark 3:29 as “is guilty of an eternal sin.” Other NT occurrences, such as Matthew 5:21 (“ἔνοχος ἔσται τῇ κρίσει” – liable to judgment), Matthew 26:66 (“ἔνοχος θανάτου” – guilty of death), 1 Corinthians 11:27 (“ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου” – guilty of the body and blood of the Lord), and James 2:10 (“γέγονεν πάντων ἔνοχος” – becomes guilty of breaking all of it), consistently point to a strong legal connotation of culpability and accountability.

KITTEL (TDNT) provides an extensive background, confirming that ἔνοχος consistently appears in legal contexts, meaning “held in, entangled, involved,” and more specifically “liable to, subject to” (e.g., liable to the law, a fine, penalty, accusation, death), or “guilty of, deserving of.” In the LXX, it frequently translates Hebrew terms for guilt and is used in legal and cultic contexts of being “guilty” or “liable” for a sin or a penalty (e.g., 2 Maccabees 13:6, where it refers to one liable for temple sacrilege). This comprehensive lexical evidence strongly supports the understanding of ἔνοχος ἐστίν in Mark 3:29 as a formal declaration of legal culpability rather than a mere descriptive statement.

Translation Variants

The phrase ἔνοχος ἐστὶν αἰωνίου ἁμαρτήματος consists of the adjective ἔνοχος (nominative masculine singular, modifying the implied subject “anyone who blasphemes”), the copulative verb ἐστίν (present indicative active, 3rd person singular of εἰμί), and the genitive phrase αἰωνίου ἁμαρτήματος (eternal sin/offence). Grammatically, the genitive functions as the object of liability or guilt, indicating what the person is guilty of or liable for. The adjective αἰωνίου (eternal) emphatically modifies ἁμαρτήματος, stressing the enduring, perpetual nature of this particular offense and its consequences.

Rhetorically, the statement is a solemn and definitive pronouncement, imbued with a judicial tone. It transcends a simple description of sin, elevating the act of blasphemy against the Holy Spirit to the status of an irreversible legal indictment. The legal background of ἔνοχος, established in both classical and Septuagintal usage and strongly supported by lexical resources like BDAG and KITTEL, reinforces the severity. It implies not merely committing a sin, but being held accountable for it in an ultimate, unassailable court of judgment. The eternality of the ἁμαρτήματος suggests an offense whose ramifications are not limited by temporal boundaries, signifying a permanent state of guilt or condemnation that cannot be expiated. This phrasing communicates the gravity of the blasphemy and its eternal, unforgivable nature.

Conclusions and Translation Suggestions

The exegetical analysis confirms that ἔνοχος ἐστίν in Mark 3:29 is far from a casual expression. It is a deeply rooted legal idiom conveying a definitive state of culpability and liability. The phrase signifies that anyone who commits blasphemy against the Holy Spirit is formally accused, found guilty, and thus subjected to the severe and enduring consequences of an “eternal sin.” This understanding underscores the dire warning issued by Jesus, emphasizing the permanent nature of the spiritual condemnation associated with this specific offense.

Based on this analysis, the following translation suggestions for Mark 3:29 (“ἀλλ’ ἔνοχος ἐστὶν αἰωνίου ἁμαρτήματος“) aim to capture the legal and enduring force of the original Greek:

1. But is held accountable for an eternal sin.

   This translation emphasizes the judicial process and the state of being answerable for the offense, highlighting the formal charge.

2. But is guilty of an eternal transgression.

   This option uses “guilty” to convey the legal culpability directly and “transgression” to underscore the offense as a violation of divine law.

3. But is subject to an everlasting penalty for sin.

   This rendition focuses on the consequence, implying the liability to a permanent judgment or punishment arising from the nature of the sin itself, aligning with the lexical nuances of “liable to” and the potential “judgment” variant.