Mark 2:1--3:6

Healing and Forgiving a Paralytic

2:1 Now ¹  after some days, when he returned to Capernaum, ²  the news spread ³  that he was at home. 2:2 So many gathered that there was no longer any room, not even by ⁴  the door, and he preached the word to them. 2:3 Some people ⁵  came bringing to him a paralytic, carried by four of them. ⁶  2:4 When they were not able to bring him in because of the crowd, they removed the roof ⁷  above Jesus. ⁸  Then, ⁹  after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their ¹⁰  faith, he said to the paralytic, “Son, your sins are forgiven.” ¹¹  2:6 Now some of the experts in the law ¹²  were sitting there, turning these things over in their minds: ¹³  2:7 “Why does this man speak this way? He is blaspheming! ¹⁴  Who can forgive sins but God alone?” 2:8 Now ¹⁵  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ¹⁶  he said to them, “Why are you thinking such things in your hearts? ¹⁷  2:9 Which is easier, ¹⁸  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know ¹⁹  that the Son of Man ²⁰  has authority on earth to forgive sins,” – he said to the paralytic ²¹  – 2:11 “I tell you, stand up, take your stretcher, and go home.” ²²  2:12 And immediately the man ²³  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

The Call of Levi; Eating with Sinners

2:13 Jesus ²⁴  went out again by the sea. The whole crowd came to him, and he taught them. 2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. ²⁵  “Follow me,” he said to him. And he got up and followed him. 2:15 As Jesus ²⁶  was having a meal ²⁷  in Levi’s ²⁸  home, many tax collectors ²⁹  and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law ³⁰  and the Pharisees ³¹  saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” ³²  2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ³³  I have not come to call the righteous, but sinners.”

The Superiority of the New

2:18 Now ³⁴  John’s ³⁵  disciples and the Pharisees ³⁶  were fasting. ³⁷  So ³⁸  they came to Jesus ³⁹  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?” 2:19 Jesus ⁴⁰  said to them, “The wedding guests ⁴¹  cannot fast while the bridegroom ⁴²  is with them, can they? ⁴³  As long as they have the bridegroom with them they do not fast. 2:20 But the days are coming when the bridegroom will be taken from them, ⁴⁴  and at that time ⁴⁵  they will fast. 2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. 2:22 And no one pours new wine into old wineskins; ⁴⁶  otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” ⁴⁷ 

Lord of the Sabbath

2:23 Jesus ⁴⁸  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ⁴⁹  as they made their way. 2:24 So ⁵⁰  the Pharisees ⁵¹  said to him, “Look, why are they doing what is against the law on the Sabbath?” 2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry – 2:26 how he entered the house of God when Abiathar was high priest ⁵²  and ate the sacred bread, ⁵³  which is against the law ⁵⁴  for any but the priests to eat, and also gave it to his companions?” ⁵⁵  2:27 Then ⁵⁶  he said to them, “The Sabbath was made for people, ⁵⁷  not people for the Sabbath. 2:28 For this reason the Son of Man is lord ⁵⁸  even of the Sabbath.”

Healing a Withered Hand

3:1 Then ⁵⁹  Jesus ⁶⁰  entered the synagogue ⁶¹  again, and a man was there who had a withered ⁶²  hand. 3:2 They watched ⁶³  Jesus ⁶⁴  closely to see if he would heal him on the Sabbath, ⁶⁵  so that they could accuse him. 3:3 So he said to the man who had the withered hand, “Stand up among all these people.” ⁶⁶  3:4 Then ⁶⁷  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. 3:5 After looking around ⁶⁸  at them in anger, grieved by the hardness of their hearts, ⁶⁹  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁷⁰  3:6 So ⁷¹  the Pharisees ⁷²  went out immediately and began plotting with the Herodians, ⁷³  as to how they could assassinate ⁷⁴  him.

[2:1]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[2:1]  ³ tn Grk “it was heard.”

[2:2]  ⁴ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[2:3]  ⁵ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[2:3]  ⁶ tn The redundancy in this verse is characteristic of the author’s rougher style.

[2:4]  ⁷ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:5]  ¹⁰ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ¹¹ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:6]  ¹² tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ¹³ tn Grk “Reasoning within their hearts.”

[2:7]  ¹⁴ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[2:8]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ¹⁶ tn Grk “they were thus reasoning within themselves.”

[2:8]  ¹⁷ tn Grk “Why are you reasoning these things in your hearts?”

[2:9]  ¹⁸ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[2:10]  ¹⁹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ²⁰ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ²¹ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[2:11]  ²² tn Grk “to your house.”

[2:12]  ²³ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[2:13]  ²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:14]  ²⁵ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[2:15]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ²⁷ tn Grk “As he reclined at table.”

[2:15]  ²⁸ tn Grk “his.”

[2:15]  ²⁹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[2:16]  ³⁰ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:16]  ³¹ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[2:16]  ³² sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[2:17]  ³³ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[2:18]  ³⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ³⁵ sn John refers to John the Baptist.

[2:18]  ³⁶ sn See the note on Pharisees in 2:16.

[2:18]  ³⁷ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[2:18]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

[2:18]  ³⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:19]  ⁴⁰ tn Grk “And Jesus.”

[2:19]  ⁴¹ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ⁴² sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁴³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[2:20]  ⁴⁴ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

[2:20]  ⁴⁵ tn Grk “then on that day.”

[2:22]  ⁴⁶ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[2:22]  ⁴⁷ sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[2:23]  ⁴⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁴⁹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[2:24]  ⁵⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ⁵¹ sn See the note on Pharisees in 2:16.

[2:26]  ⁵² tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sy^s and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 ˹³ and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.

[2:26]  ⁵³ tn Grk “the bread of presentation.”

[2:26]  ⁵⁴ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[2:26]  ⁵⁵ sn See 1 Sam 21:1-6.

[2:27]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ⁵⁷ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[2:28]  ⁵⁸ tn The term “lord” is in emphatic position in the Greek text.

[3:1]  ⁵⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁶¹ sn See the note on synagogue in 1:21.

[3:1]  ⁶² sn Withered means the man’s hand was shrunken and paralyzed.

[3:2]  ⁶³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[3:2]  ⁶⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ⁶⁵ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[3:3]  ⁶⁶ tn Grk “Stand up in the middle.”

[3:4]  ⁶⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:5]  ⁶⁸ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁶⁹ tn This term is a collective singular in the Greek text.

[3:5]  ⁷⁰ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[3:6]  ⁷¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ⁷² sn See the note on Pharisees in 2:16.

[3:6]  ⁷³ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  ⁷⁴ tn Grk “destroy.”