Mark Chapter 2: (Introduction to the Gospels, Coding Reference)
1And through days again ╓he entered╖ ┌entering┐ into a ╓Capernaum╖ ┌Capharnaum┐; ╓and╖ it was heard that he is ╓into╖ ┌within┐ a home. 2And ╓immediately╖ {the-ones} many were gathered, therefore no-longer to make rooma, not-even the-ones towards the entry, and he was speaking to them the word.
3And they, bringing {the-one} paralyzed being lifted-up from-under {the-ones} four, come towards him, 4and not being-able to have ╓brought-near╖ ┌brought-forward┐ to him [Jesus] because-of the crowd. They removedb the roofing where he [Jesus] was, and {the roof} having been dug-out, they lowered the pallet ╓upon which╖ ┌where┐ the-one paralyzed was being-recumbent. 5╓Moreover╖ ┌And┐ the Jesus, having observed the complete-confidence-and-total-trust of them, says to the-one paralyzed, Child, the failures of you have been dismissed ╓to you╖.
6Moreover some of the scribes, being-seated and debating within the hearts of them, were there. 7Why thus is this one ╓speaking defamations╖ ┌speaking, he is slandering┐? Who, except one, the god, is-being-able to have dismissed failures?
8And ╓immediately╖ ┌straightway┐ Jesus, having recognized {within} the spirit of him that ╓they╖ ┌they┐ thus are debating within themselves, ╓said╖ ┌says┐ to them, Why are you debating these within the hearts of you? 9Which is easier to have said to the-one paralyzed, The failures ╔of you╗ have been dismissed ┬to you┬, or to have said, ╓To have arisen╖ ┌Arise you┐, and lift-up you the pallet of you, and walk you. 10Moreover so-that you may know that the son of the humanity has a prerogativec to have dismissed failures upon the land, he says to the-one paralyzed. 11I say to you, ╓to have arisen╖ ┌arise you┐, and lift-up you the pallet of you, and depart you into the home of you. 12And ╓immediately╖ ┌straightway┐ he was arisen, and he, having lifted-up the pallet, went-forth ╓in-the-presence-of╖ ┌in-front-of┐ {the-ones} all therefore to amaze {the-ones} all and to make-renown the god saying, That not-even-ever did we observe thus!
13And he went-forth again beside the sea, and all the crowd was coming towards him, and he was teaching them.
14And he, traveling, observed Levi, the-one of the Alphaeus, being-seated onto the custom-house, and he says to him, Follow you me!
And he, having stood-up, followed him. 15And it ╓became within the-one [Levi]╖ ┌becomes┐ him [Jesus] to be-recumbent within the house of him [Levi], and many toll-collectors and {the-ones} of-bad-character were reclining-together-at-table with Jesus and the adherents of him, for they were many, and they followed him. 16And the scribes ╓and the Pharisees╖ ┌of the Pharisees┐, having observed ╓him eating╖ ┌that he is eating┐ with the toll-collectors and {the-ones} of-bad-character, were saying to the adherents of him, ╓Why that╖ ┌That┐ he is eating and ╓he is drinking╖ with toll-collectors and {the-ones} of-bad-character!
17And the Jesus, having heard, says to them, ╓The-ones╖ ┌That the-ones┐ having-strength have not a need of a physician, but the-ones having illnessd; I came not to have called {the-ones} righteous, but {the-ones} of-bad-character ╓into a change-of-principle-and-practice╖.
18And the adherents of a John and ╓the-ones of the Pharisees╖ ┌the Pharisees┐, fasting, were; and they come, and they say to him, Wherefore are the adherents of a John and the-ones of Pharisees fasting, moreover the adherents with you are not fasting?
19And the Jesus said to them, The sonsd of a bridal-chamber, within which the bridegroom is with them, are-being-able not to fast; as-long-as a time they have the bridegroom with ╓themselves╖ ┌them┐, they are-being-able not to fast. 20Moreover days will come whenever the bridegroom might be disjoined from them, and at-that-time they will fast within ╓those, the days╖ ┌that, the day┐.
21╓And no-one╖ ┌No-one┐ sews a patch of unwashed cloth-remnant ╓upon╖ ┌onto┐ an old outer-garment; moreover except the mendinge, the-one new, rendsf ╓of╖ ┌from┐ it, the-one old, and a worse cleft becomes.
22And no-one poursg a fresh wine into old wineskins, moreover except, the wine ╓, the-one fresh,╖ ╓rends╖ ┌will rend┐ the wineskins, not-only is the wine ╓being spilt╖ ┌being destroyed-utterly┐, but-also the old wineskins ╓will destroy-utterly╖; but ╓one-must-put╖ ┌{the- one pours}┐ a fresh wine into new wineskins.
23And within the Sabbaths it became him to journey-by through the-ones bearing grain, and {into} a way the adherents of him, plucking the heads-of-grain, began to do. 24And the Pharisees were saying to him, Observe you! Why! They are doing what it-is-lawful not ╓within╖ ┌{within}┐ the Sabbaths!
25And ╓he was saying╖ ┌he says┐ to them, You did not-even-ever discern which David did when he had a need, not-only did he hunger, but-also the-ones with him. 26How upon Abiathar, ┬the┬ ╔a╗ chief-priest, he entered into the home of the god, and he ate the loaves-of-bread, the bread-of-display, which it-is-lawful not to eat except ╓{beside}╖ ┌{for}┐ the priests, and he also gave-freely to the-ones being with him. 27Also he was saying to them, The Sabbathi becomes because-of the humanity and not the humanity because-of the Sabbath; 28therefore a sir is the son of the humanity and of the Sabbath.
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aThe Greek is χωρέω, chōpeō, meaning make room, withdraw, advance. The context is to make room.
bThe Greek is ἀποστεγάζω, apostegazō, meaning uncover, take off a covering. The context is to remove, i.e. the roof so as to make a hole to lower the pallet through.
cThe Greek is ἐξουσία, exousia for which the context is: freedom, liberty, option, power, right, authority, choice and prerogative. The choice of prerogative tends to embody all of the rest.
dThe Greek is κακῶς, kakōs, an adverb meaning ill, in this context the article for the idiom ὁ κακῶς, ho kakōs is implied, thus rendered illness for the context.
eThe meaning of sons here is
unclear as to whether it is attendants or the spiritual offspring of the
bridegroom. If Jesus is the bridegroom, then his adherents, having been born of
the spirit,
fThe Greek is πλήρωμα, plērōma, meaning that which fills, complement. The context is to cover over a tear of some nature so that the tear cannot be made worse or be a mending.
gThe Greek is ἀείρω, aeirō, meaning lift up, contextually to rend or tear. Up until very recent times all cloth had to be preshrunk before being cut for making clothing which is the context of this verse. For upon shrinkage of the new, the old would be subject to stresses that would tear it again
hThe Greek is βάλλω, ballō, contextually to cast. This Greek is used in many different English contexts where one could consider the action to be casting as here to pour.
Mark 1 ~ 3 ~ 4 ~ 5 ~ 6 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 12 ~ 13 ~ 14 ~ 15 ~ 16
updated: January 2011
original: December 2007
©2007 Christ the Master Ministries
Contact: Jerome Scholle
Email: jscholle@christianbear.org