Lectionary Year B
February 20, 2000
Mark 2:1-12

Initial Acquaintance/Rough Translation


Vs. 1: The NKJ uses the word "again" but the RSV and Peterson use the word returned. Also the NKJ reports that he "was in the house" while the RSV and Peterson report "he was home"
V.s. 2: Peterson's version uses the word "teach" rather than "preached the word."
V.s. 3: Who is the "they" here? All three distinguish the "they" from the four or at least the four are participants of a larger "they."
V.s. 5: Peterson inserts their "bold belief".
V.s. 6: NKJ - scribes are "reasoning in their hearts" RSV - "questioning in their hearts" - Peterson "whispering among themselves."
V.s. 7: RSV and Peterson- "It is Blasphemy!". NKJ all one sentence.
V.s. 8: NKJ Jesus "perceived" v.s. the participial form in others.
V.s. 10: "authority" Peterson and RSV but NKJ uses "power".
V.s. 12: NKJ - "in the presence of them all". RSV "before". Peterson's "everyone watching".


V.s. 1: In verse one we encounter the variant reading of "oikon" versus "en oikw" , however, the text is supported by Sinaiticus and Beza a strong combination.
Vs2: The insertion of "eutheOs" seems to be an example of "lectio brevior". It appears that an editor has added the term "immediately" to match a general pattern found in Mark. The text is supported again by Sinaiticus and Beza.
Vs3: Several variations exist. Most are different word orderings with W changing the wording but the text is spirted by Sinaiticus and Beza.
V.s. 4: First variant is to replace "prosenegkai" with "prosenggisai" but Sinaiticus and Beza support text.
Second is the insertion of "prosenggisai." If the subject is the paralytic then it is necessary to make these changes. An agreement for lectio brevior and lectio difficilior can be made. It appears that this is a longer text that was placed to cover up a misunderstanding of the subject of the sentence.
Third is a variation of the reading "where" but in all three Sinaiticus and Beza support the text.
V.s. 5: First variant reading the text has overwhelming support with 5 Alexandrians. "Aphientai" is replaced by "apheontai" and a significant split of support occurs. The variant has 3 Alexandrian while the text has Beza and minuscules 33 and 1241 from Alexandrian and many Latin texts. Internal evidence is, therefore, split. The change to the perfect passive, continual action, seems to be a philosophical solution dealing with the issue of being "unable not to sin" Jesus' sin no more statements have long been a difficult task for theologians. This change would make it clear that the paralytic was being empowered to continually be forgiven and therefore stay healed. I argue that this is lectio difficilior. The text is more difficult philosophically/theologically.
Vs7-9: The text is continually supported by Sinaiticus, Beza and others. Both of the omissions in verse 8 despite being shorter readings are under supported.
Vs10: The phrase has variant readings. Primarily the variants reword the text. The 3,4,5,1,2 reading has large support with seven Alexandrian texts while the text only had one. This appears to be an attempt to smooth out the phrase (at least to my English ears) and I will stay with the text based upon lectio difficilior and know that the meaning is not changed either way.
V.s. 12: text is supported by Beza and Sinaiticus.


1 And again he entering into Capernaum through days it was heard that, "in a house he is". 2 And they were gathered many so that to be no room not even things toward the door and he was speaking to them the word. 3 And they were coming carrying to him a paralytic being carried by four. 4 And not being able to bring toward him because of the crowd they (unroofed) removed the roof! (both verb and noun include the word roof therefore my emphasis) where he was and having broken it up (dug out) they let down the stretcher where the paralytic was lying. 5 And having seen Jesus the faith of them he says to the paralytic, "Child are forgiven (plural) your (singular) sins. 6 And there were some of the scribes there sitting and arguing in their hearts as was there custom. (periphastic indicating customary actions) 7 "Why this one thus speaks? He blasphemes! Who is able to forgive sins except one, the God?" 8 And immediately having known, Jesus, in his spirit that as such they arguing in themselves he said to them, "Why these arguements in your hearts? 9 Which is the better to say (problem/trouble)? To say to the paralytic, are forgiven your sins ‘ or to say ‘Get up take your stretcher and walk'?" 10 And that you may know what authority has the son of man to forgive sins on the earth", He says to the paralytic, 11 "To you I say, Rise! Take! the stretcher and go into your house." 12 And he was raised and immediately having taken the stretcher he went out before all. So that all to be amazed and to glorify the God saying, "For thus we never saw."

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