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Mark

About this book
Chapter 2

1 Now after some days, when he returned to Capernaum, the news spread that he was at home. 2 So many gathered that there was no longer any room, not even by the door, and he preached the word to them. 3 Some people came bringing to him a paralytic, carried by four of them. 4 When they were not able to bring him in because of the crowd, they removed the roof above Jesus. Then, after tearing it out, they lowered the stretcher the paralytic was lying on. 5 When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” 6 Now some of the experts in the law were sitting there, turning these things over in their minds: 7 “Why does this man speak this way? He is blaspheming! Who can forgive sins but God alone?” 8 Now immediately, when Jesus realized in his spirit that they were contemplating such thoughts, he said to them, “Why are you thinking such things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 10 But so that you may know that the Son of Man has authority on earth to forgive sins,”—he said to the paralytic—⁠ 11 “I tell you, stand up, take your stretcher, and go home.” 12 And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!” 13 Jesus went out again by the sea. The whole crowd came to him, and he taught them. 14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. “Follow me,” he said to him. And he got up and followed him. 15 As Jesus was having a meal in Levi’s home, many tax collectors and sinners were eating with Jesus and his disciples, for there were many who followed him. 16 When the experts in the law and the Pharisees saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?”⁠ 17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. I have not come to call the righteous, but sinners.” 18 Now John’s disciples and the Pharisees were fasting. So they came to Jesus and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”⁠ 19 Jesus said to them, “The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them they do not fast.⁠ 20 But the days are coming when the bridegroom will be taken from them, and at that time they will fast.⁠ 21 No one sews a patch of unshrunk cloth on an old garment;⁠ otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. 22 And no one pours new wine into old wineskins; otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.”⁠ 23 Jesus was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat as they made their way. 24 So the Pharisees said to him, “Look, why are they doing what is against the law on the Sabbath?” 25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry— 26 how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?” 27 Then he said to them, “The Sabbath was made for people, not people for the Sabbath.⁠ 28 For this reason the Son of Man is lord even of the Sabbath.”

Texts in conversation

Compare 4Q242 1-3 2 and Mark 2:10

Dead Sea Scrolls, Biblical Retellings · New Testament

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Summary

The Prayer of Nabonidus in the Dead Sea Scrolls describes a king healed after a Jewish figure healed him and forgave his sin. In Mark, Jesus similarly claims authority to forgive sins that is connected to healing, showing continuity with this tradition.

Passages

4Q242 1-3 2

Dead Sea Scrolls, Biblical Retellings · 4QPrayer of Nabonidus
1 The words of the prayer that Nabonidus, king of Babylon, the [great] king, prayed [when he was struck] 2 with a grievous skin disease by the decree of God in Teima. [I, Nabonidus, with a grievous skin disease] 3 was struck for seven years, and when God set [his face upon me, he healed me,] 4 and my sin an exorcist forgave. He was a Jew from [the exiles. He came to me and said,] 5 “Declare it and write it down, to give honor and greatness to the name of God [Most High.” And so I wrote:] 6 “I was struck with a grievous skin disease in Teima [by the decree of God Most High.] 7 For seven years I was praying [before] the gods of silver and gold, [bronze, iron,] 8 wood, stone, and clay, because [I thought] that they were gods […]
160–60 BCE (scholarly estimate) Read in 4Q242

Mark 2:10

New Testament
8 Now immediately, when Jesus realized in his spirit that they were contemplating such thoughts, he said to them, “Why are you thinking such things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 10 But so that you may know that the Son of Man has authority on earth to forgive sins,”—he said to the paralytic— 11 “I tell you, stand up, take your stretcher, and go home.” 12 And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”
60–75 CE (scholarly estimate) Read in Mark

References

"... That a sin has been forgiven, according to line 4, is beyond doubt. Being juxtaposed with ‘sin’, the verb שבק naturally translates as ‘to forgive’, and alternative translations are not convincing. The difficulty lies in determining the grammatical subject of the verb. Several interpreters take it to be God, and the plausibility of this reading increases if the restoration of ‘God’ in line 3 is correct. Yet this restoration is not certain, and there are considerations that speak in favour of construing the ‘diviner’ as the subject ... If, then, the Prayer of Nabonidus seems to attribute an act of forgiveness to the ‘diviner’, what does this imply for the understanding of notions of forgiveness and human agency in Qumran? Following an investigation by Giuseppe Furlani, Dupont-Sommer suggested that גזר means ‘exorcist’ in 4Q242. According to Dupont-Sommer, both 4Q242 and Mark 2.1–12 testify to the Essene view that healers-exorcists may also forgive sins – as opposed to the Pharisaic doctrine that God alone could do so. There are several flaws in this argumentation. The meaning ‘exorcist’ for גזר , based on a putative etymology, is far from certain ..."
Tobias Hägerland, Jesus and the Forgiveness of Sins: An Aspect of His Prophetic Mission (Cambridge: Cambridge University Press, 2011), 156–157.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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4Q242 1-3 2 and Mark 2:10

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