Discovery BoxMatthew 4:24-25
Context4:24 So a report about him spread throughout Syria. People 1 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 2 paralytics, and those possessed by demons, 3 and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, 4 Jerusalem, 5 Judea, and beyond the Jordan River. 6
Mark 1:28-34
Context1:28 So 7 the news about him spread quickly throughout all the region around Galilee.
1:29 Now 8 as soon as they left the synagogue, 9 they entered Simon and Andrew’s house, with James and John. 1:30 Simon’s mother-in-law was lying down, sick with a fever, so 10 they spoke to Jesus 11 at once about her. 1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve 12 them. 1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. 1:33 The whole town gathered by the door. 1:34 So 13 he healed many who were sick with various diseases and drove out many demons. 14 But 15 he would not permit the demons to speak, 16 because they knew him. 17
Mark 2:1-12
Context2:1 Now 18 after some days, when he returned to Capernaum, 19 the news spread 20 that he was at home. 2:2 So many gathered that there was no longer any room, not even by 21 the door, and he preached the word to them. 2:3 Some people 22 came bringing to him a paralytic, carried by four of them. 23 2:4 When they were not able to bring him in because of the crowd, they removed the roof 24 above Jesus. 25 Then, 26 after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their 27 faith, he said to the paralytic, “Son, your sins are forgiven.” 28 2:6 Now some of the experts in the law 29 were sitting there, turning these things over in their minds: 30 2:7 “Why does this man speak this way? He is blaspheming! 31 Who can forgive sins but God alone?” 2:8 Now 32 immediately, when Jesus realized in his spirit that they were contemplating such thoughts, 33 he said to them, “Why are you thinking such things in your hearts? 34 2:9 Which is easier, 35 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 36 that the Son of Man 37 has authority on earth to forgive sins,” – he said to the paralytic 38 – 2:11 “I tell you, stand up, take your stretcher, and go home.” 39 2:12 And immediately the man 40 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!”
Mark 3:8-10
Context3:8 Jerusalem, 41 Idumea, beyond the Jordan River, 42 and around Tyre 43 and Sidon 44 a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd 45 would not press toward him. 3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.
Mark 6:55
Context6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. 46
[4:24] 1 tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
[4:24] 2 tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[4:24] 3 tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
[4:25] 4 tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 6 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[1:28] 7 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:29] 8 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:29] 9 sn See the note on synagogue in 1:21.
[1:30] 10 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:30] 11 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:31] 12 tn The imperfect verb is taken ingressively here.
[1:34] 13 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:34] 14 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[1:34] 15 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:34] 16 sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.
[1:34] 17 tc The
[2:1] 18 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:1] 19 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] 20 tn Grk “it was heard.”
[2:2] 21 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] 22 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[2:3] 23 tn The redundancy in this verse is characteristic of the author’s rougher style.
[2:4] 24 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] 25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:4] 26 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:5] 27 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] 28 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[2:6] 29 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:6] 30 tn Grk “Reasoning within their hearts.”
[2:7] 31 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] 32 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] 33 tn Grk “they were thus reasoning within themselves.”
[2:8] 34 tn Grk “Why are you reasoning these things in your hearts?”
[2:9] 35 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] 36 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] 37 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] 38 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] 39 tn Grk “to your house.”
[2:12] 40 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[3:8] 41 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:8] 42 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[3:8] 43 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[3:8] 44 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[3:9] 45 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
