Matthew 4:24

4:24 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.

Matthew 9:2

9:2 Just then ⁴  some people ⁵  brought to him a paralytic lying on a stretcher. ⁶  When Jesus saw their ⁷  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ⁸ 

Mark 2:3-12

2:3 Some people ⁹  came bringing to him a paralytic, carried by four of them. ¹⁰  2:4 When they were not able to bring him in because of the crowd, they removed the roof ¹¹  above Jesus. ¹²  Then, ¹³  after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their ¹⁴  faith, he said to the paralytic, “Son, your sins are forgiven.” ¹⁵  2:6 Now some of the experts in the law ¹⁶  were sitting there, turning these things over in their minds: ¹⁷  2:7 “Why does this man speak this way? He is blaspheming! ¹⁸  Who can forgive sins but God alone?” 2:8 Now ¹⁹  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ²⁰  he said to them, “Why are you thinking such things in your hearts? ²¹  2:9 Which is easier, ²²  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 ²³  that the Son of Man ²⁴  has authority on earth to forgive sins,” – he said to the paralytic ²⁵  – 2:11 “I tell you, stand up, take your stretcher, and go home.” ²⁶  2:12 And immediately the man ²⁷  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!”

Acts 8:7

8:7 For unclean spirits, ²⁸  crying with loud shrieks, were coming out of many who were possessed, ²⁹  and many paralyzed and lame people were healed.

Acts 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ³⁰  he was paralyzed.

[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.

[9:2]  ⁴ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ⁵ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ⁶ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:3]  ⁹ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[2:3]  ¹⁰ tn The redundancy in this verse is characteristic of the author’s rougher style.

[2:4]  ¹¹ 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]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:5]  ¹⁴ 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]  ¹⁵ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:6]  ¹⁶ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ¹⁷ tn Grk “Reasoning within their hearts.”

[2:7]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “they were thus reasoning within themselves.”

[2:8]  ²¹ tn Grk “Why are you reasoning these things in your hearts?”

[2:9]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “to your house.”

[2:12]  ²⁷ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[8:7]  ²⁸ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ²⁹ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[9:33]  ³⁰ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”