Paralytic on a Platter

Mark 2:1-12

 

¹Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι' ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν.

And returning again into Capernaum after days it was heard, “He is in a house.” 

εἰσελθὼν : AAP nsm, εἰσέρχομαι, 1) to go out or come in: to enter 

ἠκούσθη : API 3s, ἀκούω, 1) to be endowed with the faculty of hearing, not deaf  2) to hear 

A. Could the saying, “returning … after days” be a way of saying, “His days of being ‘unclean’ from touching the leper (Mk.1:40-45) are completed?” 

B. Return again – see 1:21.

C. ὅτι often begins a quote or it could be “it was heard that he is in a house”

D. There are no nouns, only implied subjects in the verbs. 

E. The ESV, NIV, and NRSV make “in a house” into “at home.” Perhaps “He is in a house” is not terribly informative. 

 

² καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ 

ἐλάλει αὐτοῖς τὸν λόγον. 

And many were gathered so that these no longer [were able] to make room to the door, and he was speaking the word to them. 

συνήχθησαν : API 3p, συνάγω, 1) to gather together, to gather  1a) to draw together, collect 

χωρεῖν : PAInf, χωρέω, 1) to leave space (which may be filled or occupied by another),  to make room, give place, yield  

ἐλάλει: IAI 3s, λαλέω, 1) to utter a voice or emit a sound  2) to speak

A. μηκέτι  (no longer) and μηδὲ  (and not, or but not) are both negatives. Double negatives are fairly common in NT Greek, and 2 negatives do not make a positive. Still, it makes for an awkward translation. 

B. τὰ πρὸς τὴν θύραν might suggest that not only the house but the area leading to the door was too small. I don’t know 1^st century Capernaum housing patterns well enough to know. 

C. Mark uses “the word” in the first explanation of the parable of the sower, 4:14-20, and in a summary statement in 4:33. I don’t really see other places where he uses it as a substantive term about preaching or teaching. 

 

³καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων. 

And they are coming, bringing to him a paralytic being lifted by four.

There is no subject. Main vb. is 3^rd plural. 

ἔρχονται : PMI 3p, ἔρχομαι, 1) to come  1a) of persons  1a1) to come from one place to another, and used both of  persons arriving and of those returning 

φέροντες : PAPart npm, φέρω, 1) to carry   1a) to carry some burden   1a1) to bear with one's self   1b) to move by bearing; 

αἰρόμενον : PPPart asm, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up: stones  

A. Again, there is no noun for the subject “they.” It is implied in the 3^rd person plural verb “are coming” (ἔρχονται). 

 

⁴καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ 

παραλυτικoς κατέκειτο. 

And not being able to approach to him because of the crowd, they unroofed the roof where he was, and digging through let down the mat where the paralytic was lying. 

δυνάμενοι : PMPart npm, δύναμαι, 1) to be able, have power whether by virtue of one's own ability or of a state of mind, or through favorable  circumstances, or by permission of law or custom

προσενέγκαι : AAInf, προσφέρω, 1) to bring to, lead to  1a) one to a person who can heal him or is ready to show him some  kindness, one to a person who is to judge him

ἀπεστέγασαν: AAI 3p, ἀποστεγάζω, 1) to uncover, take off the roof 

ἐξορύξαντες: AAPart npm, ἐξορύσσω, 1) to dig out, to pluck out (the eyes)  

χαλῶσι: PAI 3p, χαλάω, 1) to loosen, slacken, relax  2) to let down from a higher place to a lower

κατέκειτο: IMI 3s, κατάκειμαι, 1) to have lain down, i.e. to lie prostrate  1a) of the sick  1b) of those at meals, to recline 

A. This is the only use of ἀπεστέγασαν in the NT. It’s root is the word στέγην, or roof. That’s why I went with “unroofed.” Ezra Gould (ICC) calls this a paronomasia, which means ‘pun.’ 

B. The word for ‘mat’ (κράβαττον) sounds like it has been transliterated into ‘crib’ along the way. Gould says it is a late Greek word copied from the Latin Grabatus, where one would expect the Greek word skimpous. 

C. “Dig through” may refer to removing layers of thatch branches, rather than shoveling dirt, etc. It does not appear that Jesus was being covered with plaster or mud from the blocks and was looking up saying, “Hey!” 

 

⁵καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ, Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 

And having seen their faith, Jesus says to the paralytic, “Child, your sins are forgiven.” 

ἰδὼν: AAPart nsm, ὁράω, 1) to see with the eyes  2) to see with the mind, to perceive, know

λέγει: PAI 3s, λέγω, 1) to say, to speak  1a) affirm over, maintain

ἀφίενταί: PPI 3p, ἀφίημι, 1) to send away  1a) to bid going away or depart  1a1) of a husband divorcing his wife  1b) to send forth, yield up, to expire … 1d) to let go, give up a debt, forgive, to remit 

A. Τέκνον means “child” in most cases in Mark. In one case, Jesus calls the disciples “children” Mk.10:24. A real child? A term of affection or pity? He is called ‘a paralytic’ throughout the story, so we can’t discern an age. 

B. This particular form of the word that is usually translated “sins” (αἱ ἁμαρτίαι) is used a lot in the NT, but pretty sparsely in Mark. In c.1, vv. 4-5, it is used to describe John’s message. Then it is here throughout this story. Then nowhere else.

C. To ‘forgive’ is not the primary meaning of ἀφίενταί, but comes 4^th in the www.greekbible.comlexicon of meanings. To ‘send away’ is the primary meaning. It makes me think that the ‘scapegoat’ may be a reigning image in the word when it comes to how sins are sent away. 

D. Would there be a different feel to our understanding of sin and the taking away of sins if we used ‘sent away’ rather than ‘forgiven’ in our language? 

 

⁶ ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς 

καρδίαις αὐτῶν, 

Yet some of the scribes are seated there and are reasoning in their hearts, 

ἦσαν: IAI 3p, εἰμί, 1) to be, to exist, to happen, to be present 

καθήμενοι: PMPart npm, κάθημαι, 1) to sit down, seat one's self  2) to sit, be seated, of a place occupied  2a) to have a fixed abode, to dwell 

διαλογιζόμενοι: PMPart npm, διαλογίζομαι, 1) to bring together different reasons, to reckon up the  reasons, to reason, revolve in one's mind, deliberate 

A. Some of the Scribes were “reasoning in their hearts” not in their heads.

B. This is the first appearance of Scribes in Mark, although they were mentioned in a comparison with Jesus in 1:22. 

C. “reasoning” is διαλογιζόμενοι, transliterated in English as ‘dialoguing.’ It is used several times in Mark to note those who are carrying on a conversation that Jesus perceives and questions them about. Here it is the Scribes, in 8:16-17 and 9:33 it is the disciples; in 11:31 it is the chief priest, Scribes, and elder who try to trap Jesus but cannot answer his retort. 

 

⁷ Τί οὗτος οὕτως λαλεῖ; βλασφημεῖ: τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ 

θεός; 

“What is this he is saying? He is blaspheming! Who is able to forgive sins except God alone?” 

λαλεῖ: PAI 3s, λαλέω, 1) to utter a voice or emit a sound  2) to speak  

βλασφημεῖ: βλασφημέω, 1) to speak reproachfully, rail at, revile, calumniate, blaspheme  2) to be evil spoken of, reviled, railed at 

δύναται: PMI 3s, δύναμαι, 1) to be able, have power whether by virtue of one's own ability and  resources, or of a state of mind, or through favorable  circumstances, or by permission of law or custom

ἀφιέναι: PAInf, ἀφίημι, 1) to send away  1a) to bid going away or depart  1a1) of a husband divorcing his wife  1b) to send forth, yield up, to expire … 1d) to let go, give up a debt, forgive, to remit 

A. The Scribes interpret Jesus’ words as actually ‘forgiving’ sins, not just pronouncing them forgiven.

B. We’ll see the word “blasphemy” again in 3:28-29 and at the cross, in 15:29. Generically, blasphemy is any kind of injurious word or slander. 

C. Let’s say the proposition is right, that God alone can forgive sin. Then one could say that Jesus is either blaspheming or that he is actually speaking for God. Perhaps this is the contrast that the crowd at Capernaum in 1:22 expressed when they “were astounded at his teaching because he taught them as one having authority and not as the scribes.” Jesus went on to cast out an unclean spirit in Capernaum, as he will go on to heal the young man in this story.  

D. Let’s say the proposition is wrong, that God indeed empowers others to forgive sins. Does this mean that the Scribes cannot speak with authority because they have not taken up/been given this power? 

E. Does the Lord’s Prayer imply that it is not in fact the case that God alone can forgive sin? Mark does not have the Lord’s Prayer, but he does have this portion of it in 11:25, “Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses.” 

 

⁸καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι οὕτως διαλογίζονται 

ἐν ἑαυτοῖς λέγει αὐτοῖς, Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 

And immediately Jesus, knowing in his spirit that they were reasoning in themselves this way, says to them, “What things are you reasoning in your hearts? 

ἐπιγνοὺς: AAPart nsm, ἐπιγινώσκω, 1) to become thoroughly acquainted with, to know thoroughly  1a) to know accurately, know well  2) to know

διαλογίζονται: PMI 3p, διαλογίζομαι, 1) to bring together different reasons, to reckon up the  reasons, to reason, revolve in one's mind, deliberate 

διαλογίζεσθε: PMI 2p, διαλογίζομαι, 1) to bring together different reasons, to reckon up the  reasons, to reason, revolve in one's mind, deliberate 

A. Jesus knows in his spirit what the Scribes are reasoning in their hearts. Brains and bodies seem to be just hanging around for a moment … Jesus’ question, then, is just to bring all of this interior dialogue and perception out into the public sphere. 

B. In v.1, the word ὅτι introduced a quote, so I left it untranslated (or I translated it into punctuation). Here it it better translated as “that.” 

 

⁹τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ 

εἰπεῖν, Ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει; 

Which is easier, to say to the paralytic, ‘You sins are forgiven’ or to say, ‘Rise and lift your mat and walk’?” 

Ἀφίενταί: PPI 3p, ἀφίημι, 1) to send away  1a) to bid going away or depart  1a1) of a husband divorcing his wife  1b) to send forth, yield up, to expire … 1d) to let go, give up a debt, forgive, to remit 

Ἔγειρε: PAImpv 2s, ἐγείρω, 1) to arouse, cause to rise  1a) to arouse from sleep, to awake  1b) to arouse from the sleep of death, to recall the dead to life

ἆρον: AAImpv 2s, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up

περιπάτει: PAImpv 2s, περιπατέω, 1) to walk  

A. The word “easier” appears once more in Mark, relative to a camel going through the eye of a needle and a rich on going into heaven. (10:25) 

B. Does the question, “Which is easier” assume that forgiving sins and healing are equally hard, or should be equally doable? 

C. The question is posed in terms of “which is easier to say.” Perhaps the issue here is that sayingeither “your sins are forgiven” or “rise, lift, and walk” are easy enough. Actually seeing sins forgiven or seeing a paralyzed person get up and walk is quite a demonstration of authority. (See v.11, n.D below)

D. “Your sins are forgiven” is in the ‘indicative mode’ – it declares something as reality. “Rise and lift … and walk” has three imperatives. 

 

¹⁰ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ 

τῆς γῆς λέγει τῷ παραλυτικῷ, 

Yet, in order that you may see that the son of man has authority to forgive sins on the earth, he says to the paralytic, 

εἰδῆτε: PASubj 2p, ὁράω, 1) to see with the eyes  2) to see with the mind, to perceive, know

ἔχει: PAI 3s, ἔχω, 1) to have, i.e. to hold  1a) to have (hold) in the hand, in the sense of wearing, to have  

ἀφιέναι: PAInf, ἀφίημι, 1) to send away  1a) to bid going away or depart  1a1) of a husband divorcing his wife  1b) to send forth, yield up, to expire … 1d) to let go, give up a debt, forgive, to remit 

λέγει: PAI 3s, λέγω, 1) to say, to speak  1a) affirm over, maintain

A. This verse has a curious change of voices. When it says, “… in order that you may see …” it sounds like a continuation of Jesus’ words to the Scribes. (The ‘you’ is implied in the 2^nd person plural verb). But, when it says, “he says to the paralytic …” it sounds like the narrator’s voice. (The ‘he’ is implied in the 3^rd persons singular verb). In Greek, it flows without indicating a voice change. Translators have to decide what to make of it. The NRSV, e.g. puts in hyphens to indicate an insertion of the narrator’s voice. (Mk. 13:14 is another example of this kind of ‘narrative intrusion.’) 

B. “forgive sins on the earth” - I wonder what the qualification “on the earth” means. 

C. “son of man” - 1:1 - “son of God” 1:11 “my beloved son” - This is the first use of “son of man.” Jesus will use it in each of the three disclosures about his impending death and in the garden just before his arrest (14:) He will explicitly invoke Daniel 7:13 in c.13 “son of man coming in clouds” as well as in his trial, “you shall see the son of man sitting at the right hand of power, coming in the clouds of heaven” (14:62) 

 

¹¹ Σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. 

I say to you, ‘Rise, take your mat and go into your house.’” 

λέγω: PAI 1s, λέγω, 1) to say, to speak  1a) affirm over, maintain

ἔγειρε: PAImpv 2s, ἐγείρω, 1) to arouse, cause to rise  1a) to arouse from sleep, to awake  1b) to arouse from the sleep of death, to recall the dead to life 

ἆρον: AAImpv 2s, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up.

ὕπαγε: PAImpv 2s, ὑπάγω, 1) to lead under, bring under  2) to withdraw one's self, to go away, depart

A. So, the answer to the question of ‘which is easier’ (v.9) is not that they are two different things that one could say, but that the power to say one implies the power to say the other. 

B. Jesus’ words are ‘… and go into your home’ as opposed to ‘… and walk’ (v.9)

C. I am a little troubled at how Mark tells this story, as if the healing were not a gift of grace to the man himself, but some kind of god-sent-proofing, in which the man is simply a bit player. I may be overreacting. Either way, the man went home walking. 

D. Perhaps the demonstration between “saying” and actualizing the man’s healing is a way of showing that, like God, Jesus’ words and reality are one, demonstrating God’s power, whereas the Scribes merely speak about God’s power. Balaam’s words in Numbers 23:19 seem to show that a human trait is the disjunction between words and reality, where with God they are one: “God is not a human being, that he should lie, or a mortal, that he should change his mind. Has he promised, and will he not do it? Has he spoken, and will he not fulfil it?”

 

¹²καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, 

ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι Οὕτως 

οὐδέποτε εἴδομεν. 

And he was raised and immediately taking the mat he went before all, so that to amaze all and to glorify God saying “We never saw this way.”  

ἠγέρθη: API 3s, ἐγείρω, 1) to arouse, cause to rise  1a) to arouse from sleep, to awake  1b) to arouse from the sleep of death, to recall the dead to life  1c) to cause to rise from a seat or bed etc.

ἄρας: AAPart nsm, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up: stones  1b) to raise upwards, elevate, lift up: the hand 

ἐξῆλθεν: AAI 3s, ἐξέρχομαι, 1) to go or come forth of  1a) with mention of the place out of which one goes, or the  point from which he departs

ἐξίστασθαι: PMInf, ἐξίστημι, 1) to throw out of position, displace  1a) to amaze, to astonish, throw into wonderment  1b) to be amazed, astounded 

δοξάζειν: PAInf, δοξάζω, 1) to think, suppose, be of opinion  2) to praise, extol, magnify, celebrate

λέγοντας: PAPart apm, λέγω, 1) to say, to speak  1a) affirm over, maintain  

εἴδομεν: AAI 1p, ὁράω, 1) to see with the eyes  2) to see with the mind, to perceive, know

A. He “was raised” (ἠγέρθη) this is the same term used to describe the resurrection throughout the NT and it is typically in the passive. 

B. The ὅτι is introducing a quote here, like v.1 but unlike v.8. 

C. “We never saw this way” is reminiscent of 1:22, “They were astounded at his teaching, for he taught them as one having authority, and not as the scribes” and 1:27, “commands even the unclean spirits, and they obey him.’