The gospel according to Mark
Chapter 2
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1. και παλιν εισηλθεν εις
καφαρναουμ[1] δι
ημερων και ηκουσθη οτι εις οικον[2] εστιν And again he entered Capernaum after
some days and[3]
it was heard that he was in a house. |
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2. και ευθεως[4]
συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις
τον λογον And immediately many were gathered
together, so that there was no more room, not even by the door. And he was speaking
the word to them. |
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3. και ερχονται προς αυτον
παραλυτικον φεροντες αιρομενον υπο τεσσαρων Then they came to him, bringing a
paralytic who was carried by four. |
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4. και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσι[25] τον κραβαττον[5] εφ ω ο παραλυτικος κατεκειτο And when they could not come near[6]
him because of the crowd, they removed the roof where he was. And when they
had broken through, they let down the bed on which[7]
the paralytic was lying. |
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5. ιδων δε[8] ο
ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται[9] σοι
αι αμαρτιαι And when Jesus saw their faith, he said
to the paralytic, “Son, your sins are forgiven you[10].” |
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6. ησαν δε τινες των
γραμματεων εκει καθημενοι και διαλογιζομενοι εν ταις καρδιαις αυτων But some of the scribes were sitting
there and reasoning in their hearts, |
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7. τι ουτος ουτως λαλει
βλασφημιας τις δυναται αφιεναι αμαρτιας ει μη εις ο θεος “Why does this one speak blasphemies[11]
like that? Who can forgive sins but God alone?” |
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8. και ευθεως[12]
επιγνους ο ιησους τω πνευματι αυτου οτι ουτως [13]
διαλογιζονται εν εαυτοις ειπεν[14]
αυτοις τι ταυτα διαλογιζεσθε εν ταις καρδιαις υμων And immediately, when Jesus perceived
in his spirit that they so reasoned within themselves, he said to them, “Why do you reason these
things in your hearts? |
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9. τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται[15] σου[16] αι αμαρτιαι η ειπειν εγειρε[17] και αρον σου τον κραβαττον[18] και περιπατει Which is easier, to say to the paralytic, ‘Your sins
are forgiven you;’ or to say, ‘Arise, and take up your bed and walk’? |
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10. ινα δε ειδητε οτι
εξουσιαν εχει ο υιος του ανθρωπου αφιεναι επι της γης αμαρτιας λεγει τω
παραλυτικω But that you may know that the Son of Man has
authority on earth to forgive sins”—he said to the paralytic |
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11. σοι λεγω εγειρε[19] και
αρον τον κραβαττον[20] σου
και υπαγε εις τον οικον σου “I say to you, arise and[21] take up your bed, and go
to your house.” |
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12. και ηγερθη ευθεως[22] και
αρας τον κραβαττον[23]
εξηλθεν εναντιον[24]
παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε
ουτως ειδομεν And he arose and immediately took up
the bed and went out before them all, so that they were all amazed and
glorified God, saying, “We never saw anything like this!” |
[1] NA-Text and VgSt read “καφαρναουμ”.
[2] NA-Text reads “εν
οικω”
[3] NA-Text omits “and”
[4] NA-Text and Vg-St omit “immediately”, which is supported by codices א, B, L, Θ, minuscules 33, 102, the Curetonian and the Harklean Syriac, the Armenian, the Coptic, the Ethiopic version, the Syriac Sinaiticus manuscript and the Diatessaron. The inclusion is supported by codices A, C, D, Γ, Δ, Π, the Peshitta, the Gothic version, the Byzantine manuscripts and Theophylact. The Alexandrian omission is a strong variant that deserves attention.
[5] NA-Text and PT read “κραβαττον” (same word, different spelling), which is supported by codices א (κραβακτο) B, D, Θ and part of the Byzantine manuscripts. The TR is supported by part of the Byzantine manuscripts and Theophylact. The Greek text has been adjusted following the NA-Text.
[6] NA-Text and VgSt read “bring” (Gr.: “προσενεγκαι”, Latin equivalent: “offerre”, which is another
meaning of this Greek verb). The NA-Text is supported by papyrus 88vid,
codices א, B, L, Θ,
minuscules 33, 892 and 2427, 3 old Latin codices (itaur, itf and itl),
the Harklean and the Palestinian Syriac versions, the Ethiopic and the Bohairic
Coptic versions and some manuscripts of the Sahidic Coptic version, Augustine
and Bede. The TR is supported by papyrus 84vid, codices A, C, D, E,
G, K, Δ, Π, Σ, 090, 0130, both
families of manuscripts ƒ1 and ƒ13, minuscules 28, 157, 180, 205, 565, 579, 597, 700,
1006, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1243, 1253, 1292,
1342, 1344, 1365, 1424, 1505, 1546, 1646, 2148 and 2174, the Byzantine
minuscules, 8 old Latin codices (ita, itb, itc,
itd, ite, itff2, itq and itr1),
the Peshitta, the Gothic, the Armenian, the Georgian and the Slavic versions
and Theophylact. The verb “to bring” in the Alexandrian
text could be a scribal emendation to the text when scribes felt that the verb
“to come near” would imply a contradiction with the previous verse, once verse
3 says that “they came near him” and verse 4 says that “they could not come
near him”. The parallel passage in Luke 5:18 says that they were “seeking” to
bring him in but could not “bring him in” (verse 19). In the absence of the
qualifier “seeking”, it seems that they may have created a verb that was close
in spelling to the original “προσεγγισαι”
inspired by the Lukan verb describing the same action in verse 19.
Another possibility is the replacement of a rarer word that occurs only here in
the new testament by a more common word that occurs 48 times in the new
testament, equally inspired by the parallel verse in Luke 4:19 or the
“bringing” (φερο) of the previous verse with the addition of “προσ”
of the original verb, thus creating the verb “προσφερο” that
reads “προσενεγκαι” in the second aorist active
infinitive.
[7] NA-Text reads “where” (Gr.:
“οπου”) instead of “on which”.
[8] NA-Text reads “και”, placing it before the
verb at the beginning of the verse. The meaning is the same.
[9] NA-Text reads “αφιενται” (present instead of
perfect)
[10] NA-Text and Vg-St omit “you”. The omission of the pronoun is supported by papyrus 88, codices א, B, D, Θ and Bede. The Byzantine manuscripts, codex A and Theophylact support the inclusion. The parallel passage in Luke 5:20 includes the pronoun, which makes the Alexandrian omission a strong variant.
[11] Or “to blaspheme” and
rendering “Why does this one speak like that? He is blaspheming!” (NA-Text and
VgSt), which is supported by papyrus 88, codices א, B, D, L, minuscule 2427
and the old Latin codices. The noun is supported by codices A, C, W, Θ, (0130),
both families of manuscripts ƒ1 and
ƒ13, minuscule 33, the Byzantine
minuscules, 3 old Latin codices (itc, ite and itf),
the Syriac versions, the (Peshitta) and Theophylact. The parallel passage in
Matt. 9:3 has a verb and Luke 5:21 a noun. The Lukan wording is closer to Mark.
Also Mark 2:8 follows Luke 5:21 in the Diatessaron, which points to a more
probable scribal harmonization in the Byzantine text. But the limited support
of some witnesses in the Alexandrian-Western transmission lines makes this
reading more local whereas the Byzantine witnesses are more widespread. Codex W
is western in this portion of Mark and along with 3 old Latin codices, they
agree with the Byzantine text. Minuscule 33 is Alexandrian and it also agrees
with the Byzantine reading. Therefore, it is safer to leave this as an
alternative reading in the footnote.
[12] NA-Text reads “ευθυς”. Same meaning.
[13] M-Text adds “αυτοι”, which is supported by
papyrus 84vid codices A, C, 090, family of manuscripts ƒ13, minuscule 33, the Byzantine
minuscules, the Harklean Syriac version and Theophylact. The non-inclusion is
supported by papyrus 88vid, codices א, B, D, L, W, Θ, family of manuscripts ƒ1, minuscules 28, 565, 700, 892, 2427 and 2542. The Alexandrian reading is
very well supported by all text-types. This appears to be a natural scribal
addition that, in any event, is implicit in the text.
[14] NA-Text and VgSt read “λεγει” (present instead of second
aorist, Latin equivalent: “dicit”), which is supported by codices א and B and Bede. The aorist is supported by codex D, the Byzantine minuscules and
Theophylact. Mark uses both forms.
[15] NA-Text reads “αφιενται” (present instead of
perfect)
[16] NA-Text, P-Text, WPF35 and M-Text read “σου” (genitive instead of dative), which is supported by papyrus 88, codices א, A, B, C, Θ and the Byzantine manuscripts. The TR is supported by codex D and Theophylact. The support for the genitive is better and has been adopted in the Greek text.
[17] NA-Text and PT read “εγειρε” (present active instead of aorist middle), which is supported by codices א, D and part of the Byzantine manuscripts. The TR is supported by part of the Byzantine manuscripts and Theophylact. The Greek text has been adjusted following the NA-Text.
[18] NA-Text and PT read “κραβαττον”. See footnote on Mark 2:4.
[19] NA-Text and PT read “εγειρε” (present active instead of aorist middle), which is supported by codices א, D and part of the Byzantine manuscripts. The TR is supported by part of the Byzantine manuscripts and Theophylact. The Greek text has been adjusted following the NA-Text.
[20] NA-Text and PT read “κραβαττον”. See footnote on Mark 2:4.
[21] NA-Text and VgSt omit “and”.
The omission is supported by codices א, B, D and the Diatessaron. The inclusion is supported by codex Θ, the Byzantine minuscules and
Theophylact. The omission is possibly due to a parableptic error (εγειραι και, thus missing “and”).
[22] NA-Text reads “ευθυς”. Same meaning.
[23] NA-Text and PT read “κραβαττον”. See footnote on Mark 2:4.
[24] NA-Text reads “εμπροσθεν”. Those two words are interchangeable.
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Notes:
1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;
2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;
3. TR: Textus Receptus. This text is not copyrighted;
4. NA-Text: Nestle-Aland text commonly known as critical text;
5. M-Text: Majority Text;
6. VgSt: Vulgate of Stuttgart;
7. WPF35: Wilbur Pickering-family 35;
8. PT: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.
9. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.
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To God all the glory for the preservation of the scriptures! He reigns!
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