Mark 2:1-22

New English Translation

Footnotes

1. Mark 2:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2. Mark 2:1 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
3. Mark 2:1 tn Grk “it was heard.”
4. Mark 2:2 tn Some translations (e.g., NIV, NLT) take the preposition πρός (pros), 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.
5. Mark 2:3 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
6. Mark 2:3 tn The redundancy in this verse is characteristic of the author’s rougher style.
7. Mark 2:4 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.
8. Mark 2:4 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
9. Mark 2:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10. Mark 2:5 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
11. Mark 2:5 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
12. Mark 2:6 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
13. Mark 2:6 tn Grk “Reasoning within their hearts.”
14. Mark 2:7 sn Blaspheming in the NT has a somewhat broader meaning than mere utterances. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, to forgive sins on God’s behalf). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the nature of Jesus’ ministry, and even more importantly, the identity of Jesus himself as God’s representative.
15. Mark 2:8 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.
16. Mark 2:8 tn Grk “they were thus reasoning within themselves.”
17. Mark 2:8 tn Grk “Why are you reasoning these things in your hearts?”
18. Mark 2:9 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.
19. Mark 2:10 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).
20. Mark 2:10 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.
21. Mark 2:10 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
22. Mark 2:11 tn Grk “to your house.”
23. Mark 2:12 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
24. Mark 2:13 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
25. Mark 2:14 tn While “tax office” is sometimes given as a translation for τελώνιον (telōnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located at a port or on the edge of a city or town to collect taxes for trade. These taxes were a form of customs duty or toll applied to the movement of goods and produce brought into an area for sale. As such these tolls were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). The system as a whole is sometimes referred to as “tax farming” because a contract to collect these taxes for an entire district would be sold to the highest bidder, who would pay up front, hire employees to do the work of collection, and then recoup the investment and overhead by charging commissions on top of the taxes. Although rates and commissions were regulated by law, there was plenty of room for abuse in the system through the subjective valuation of goods by the tax collectors, and even through outright bribery. Tax overseers and their employees were obviously not well liked. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who, although indirectly employed by the Romans, was probably more directly responsible to Herod Antipas, the tetrarch of Galilee appointed by Rome. It was Levi’s job to collect customs duties for Rome and he was thus despised by his fellow Jews, many of whom would have regarded him as a traitor.
26. Mark 2:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
27. Mark 2:15 tn Grk “As he reclined at table.”sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
28. Mark 2:15 tn Grk “his.”
29. Mark 2:15 sn The Roman system of taxation was frequently characterized by “tax farming” where an individual would bid to collect taxes for the Roman government throughout an entire district and then add a surcharge or commission (often exorbitant) which they kept for themselves as their profit. The tax collectors referred to in the NT were generally not the holders of these tax contracts themselves, but hired subordinates who were often local residents. Since these tax collectors worked for Rome (even indirectly), they were viewed as traitors to their own people and were not well liked. In addition, the system offered many opportunities for dishonesty and greed, both of which were often associated with local tax collectors.
30. Mark 2:16 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
31. Mark 2:16 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.
32. Mark 2:16 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.
33. Mark 2:17 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.
34. Mark 2:18 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
35. Mark 2:18 sn John refers to John the Baptist.
36. Mark 2:18 sn See the note on Pharisees in 2:16.
37. Mark 2:18 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.
38. Mark 2:18 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.
39. Mark 2:18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
40. Mark 2:19 tn Grk “And Jesus.”
41. Mark 2:19 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).
42. Mark 2:19 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).
43. Mark 2:19 tn Questions prefaced with μή (mē) 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?”).
44. Mark 2:20 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).
45. Mark 2:20 tn Grk “then on that day.”
46. Mark 2:22 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.
47. Mark 2:22 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.