MARK CHAPTER TWO

Literal Equivalent translation by H. Em. Rabbi Dr. Eliyahu ben Abraham1

Luke 5:17-26 Mark 2:1-12

And now it happened on one of the days,
while he (Yeshua) was teaching Oral Torah –
the Mesorah, the P’rushim and Torah
teachers were sitting (with him), who had
come out of every village of the Galil and as
far as Yehudah and Yerushalayim. And the
power of the LORD was in him (Yeshua), for
the healing of them. And behold, [four]
men were carrying, a man on a cot, who
was paralyzed. And they wanted to bring
him in and to lay him before him (Yeshua);
but finding no way to bring him in through
the multitude, they went up on the
housetop, and let him down through the
tiles with his cot into the midst, before
Yeshua. And seeing their faithful
obedience, he announced to him, “Man
your sins are forgiven.”
And the P’rushim and their Soferim began
to reason (drash), saying, “Who is this who And there were some of the Soferim (Scribes)
speaks evil words?2 “Who can forgive sins,
except the One God?” But knowing (having
And when he entered, (came) K’far Nachum
(Capernaum) a second time after a few days7,
and it was reported8 (heard) that he (Yeshua)
is in the house9 (at home),10
And immediately many were assembled
(gathered together), so that there was not any
room even in front of the door,11 and he was
speaking (teaching) the Word (i.e. the Oral
Torah to them). And they came12 to him,
bringing a paralytic, carried (taken up) by
four (men), And not being able to come near
to him (Yeshua) because of the multitude
blocking the door, they unearthed13 the roof14
where he was, and, having dug through it,
they lowered the cot which the paralytic was
lying on, And Yeshua having seen their
faithful obedience, announced to the
paralytic, “Son,15 your sins have been
forgiven16 now – at this moment.

1
Dr. Walter Oakley
2
Here our pericope is reminiscent of the previous pericope dealing with the leper. Mk. 1:40-45; Lk. 5:12-16
7
Donahue translates verse 1 “After several days he entered into Capernaum a second time” making his
translation connect verbally with B’resheet 19:1 Vayabo’u Sh’ne”” “And [the] two”
8
Lit. “it was said”
9
Verbal connection to B’resheet 19:2
10
The correct meaning, however, is ‘at home’ Moulton, J. H., & Milligan, G. (2004). Vocabulary of the Greek New
Testament. Peabohy, MA: Hendrickson Publishers.
11
Thematic connection B’resheet 19:1 Lot sat at the gate to the city. Note the similarity between the Torah
Seder where the men of Sodom surround Lot’s house and the people the Ashlamatah Judges 19:22 connecting
with all of the Galil surround the house where Yeshua was staying.
12
The impersonal plural reads “the come.” Therefore, we have translated so that the wording reads easier in
English.
13
ἐξορύσσω 1 aor. ἐξώρυξα (s. ὀρύσσω; Hdt. et al.; PHal 1, 100 and 109 [III B.C.];LXX, Philo, Joseph.) to extract
something out of an area by force. Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of
the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches
Wr̲terbuch zu den Schriften des Neuen Testaments und der frhchristlichen [sic] Literatur, sixth edition, ed.
Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W.
Gingrich, and F.W. Danker." (3rd ed.) (351). Chicago: University of Chicago Press.
14
Verbal connection to B’resheet 19:9
15
Thematic connection to B’resheet 19:2 the word “son” here can be a reference to a “servant” or talmid.
16
ἀφέωνται, ἀφίημι – aphiemi carries the idea of release rather than atonement.

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 Da’at)3 their thoughts, Yeshua answering,
said to them, “Why do you try to do drash on
my words in your hearts (minds)?” “Which
is easier, to announce (say), Your sins are
forgiven you; or to say, Rise up and walk?”
But so that you may know4 that the Son of
Man (Hebrew: Ben Adam – a title given to
Jewish prophets) has authority to announce
the forgiveness of sins on earth, he
announced to the paralytic, “I announce to
you, Arise, and take up your cot and go to
your house.” And immediately5 he stood up
before them and took up that which he had
laid on. And he went6 to his own house,
magnifying God. And they were all
amazed, and they glorified God and were
filled with fear (Awe of God), saying, “We
saw wonderful things today.”
there sitting,17 and reasoning18 in their
hearts (minds), “Why does this one thus
speak evil words?19 Who is able to announce
the forgiveness of sins except the One God?”
And immediately Yeshua, knowing in his
spirit having Da’at20 that they were
reasoning in themselves, said to them, “Why
these things do you reason in your hearts
(minds)? Which is easier, to say to the
paralytic, Your sins have been forgiven to
you? Or to say, Rise, and take up your cot,
and walk? And, that you may know that the
Son of Man (Hebrew: Ben Adam – a title given
to Jewish prophets) has authority21 on the
earth to announce the forgiveness of sins –
(he said to the paralytic) – I say to you, In G-d’s
name – authority stand (up), and take up your
cot, and return home;” And he stood
up immediately, and having taken up the
cot, he went22 forth before everyone, so that
all were astonished, and glorified God,
saying – “We have never seen anything like
this before.”23

Luke 5:27-32 Mark 2:13-17

And after these things He went out

3
ἐπιγνοὺς, ἐπιγινώσκω – epiginosko perceiving is here related to the spiritual quality of Da’at devoted to the
ministerial quality of Unity and virtue.
4
That which was “hidden” has now been revealed. The P’rushim are able to know the abilities and ministries
of the Son of Man i.e. the Prophet. Therefore, we learn from this encounter that the P’rushim (specifically of
Shammai) were unable to apprehend prophetic materials.
5
παραχρῆμα (parachrema) rather than εὐθέως This is the preferential Lucan way of saying εὐθέως
6
Here the text implies that he became a talmid of Yeshua.
17
Here we find a reference to the idea that the Soferim (scribes), possibly from the House of Shammai, were
“studying Torah” with Yeshua. The fact that the Soferim are “sitting” should be noticed in contrast to the
remainder of the multitude crowded around the door. There is a tendency to always make the encounters
with Yeshua negative. This need not always be the case. The P’rushim were not all close-minded hypocrites
(painted ones) as many scholars and teachers suggest. Therefore, we might possible note that the P’rushim
were sitting in a session which halakhah was being discussed. This “sitting” makes a verbal connection with
B’resheet 19:1 Lot sat at the gate to the city, the place where judgment took place. This is intimated in
B’resheet 19:9 Lot is accused of “playing “Judge.”
18
διαλογίζομαι – dialogizomai demonstrates that they were trying to hermeneutically debate or rationalize
what Yeshua was saying.
19
Here our pericope is reminiscent of the previous pericope dealing with the leper. Mk. 1:40-45; Lk. 5:12-16
20
ἐπιγνοὺς, ἐπιγινώσκω – epiginosko perceiving is here related to the spiritual quality of Da’at devoted to the
ministerial quality of Unity and virtue. “epi” gives the full weight of “ginosko” indicating the fullness of
Yeshua’s relationship with the triad of Hokhmah, Binah and Da’at.
21
That you may know that it is legally permitted for the “Son of Man” to announce the forgiveness of sins.
22
Ibid
23
Verbal connection to the Ashlamatah.

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 and saw a tax-collector named Levi And he went out again28 by the seaside of the
ben Chalfai, sitting near the tax- Kinneret. And as he walked, he visited, saw Levi29
office.24 And he said to him, “Follow ben Chalfai sitting near the tax-office.30 And He
Me.” And immediately leaving all, he said to him, “Follow me31 (come and be trained as a
rose up25 and followed him. Hakham).”32 And he (Levi) immediately33 arose
(stood)34 and followed him. And the entire
And Levi ben Chalfai] made a great multitude gathered35 around him, and he taught
feast in his own house for him them halakhic applications of the Oral Torah.
(Yeshua). And there was a large
number of tax-collectors and of ‫א‬.4 And now it happened as Yeshua reclined in his
others who were reclining with them. (Levi’s) house, many tax-collectors and ignorant
But the Soferim (scribes) and sinners (Am HaAretz) also reclined with Yeshua
P’rushim (Pharisees) asked his and his talmidim. For there were many, and they
talmidim concerning the halakhic made teshubah and followed him (Yeshua). And
implications of eating with tax- when the Soferim (Scribes) of the P’rushim
collectors and ignorant sinners (Am (Pharisees) saw him eat with tax-collectors and
HaAretz), saying, “Why do you eat and ignorant sinners (Am HaAretz), they said to his
drink with tax-collectors and talmidim, “How is it that he (Yeshua) eats and
ignorant sinners (Am HaAretz)?”26 But drinks with tax-collectors and ignorant sinners
Yeshua answered them saying,
“Those who are in good health do not
need a physician, but those who are

24
Thematic connection with Ps 15:5 (money)
25
Verbal connection to B’resheet 21:14, 18,32. The phrase “he rose up” allegorically implies that the by obeying the calling
of the Master to become a Hakham, elevated this Talmid in status before men and G-d.
26
The question is halakhic. While many translators render γογγύζω – gogguzo as “murmur” the true meaning is one of
legalities, i.e. halakhah. Cf. Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich.
Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) Grand Rapids, MI: Eerdmans. 1:728 2.
28
Here we notice that the text tells us that he was beside the sea, Kinneret again. The previous account of walking by the
“sea” was with the calling of the first talmidim. Cf. Mk 1:16. Scholars such as Guelich note the abrupt changes in the texts
from pericope to pericope. Guelich, R. A. (1989). Word Biblical Commentary, Mark 1-8:26,. Nelson Reference, Word
Incorporated. p. 99 This being an attestation of the synchronizations which were designed to connect with the Torah
Seder. Walking by the seaside “again” causes us to connect with the previous enlistment of the first four talmidim.
29
Arguments are made by some scholars that the name “Levi” is a tribal association. This is most likely true. However,
there is no reason why his name cannot be “Levi.” Cf. France, R. (2002). The New International Greek Testament
Commentary, The Gospel of Mark. Grand Rapids MI: Wm. B. Eerdmand Publishing Co. p. 131. His Eminence Rabbi Dr. Yosef
ben Haggai notes…The Nazarean Codicil informs us about three Chalfai brothers (cousins of Yeshua) and their mother
(Yeshua’s aunt) – [Charity surely starts at home!]:
1. Matityahu ben Chalfai HaLevi (this is the same as the author of the Midrash of Sefer Matityahu (Gospel of
Matthew) and the Levi ben Chalfai mentioned in our present pericope of Mark)
2. “Little Ya’aqob” ben Chalfai HaLevi (cf. Matt. 10:3)
3. Yosef ben Chalfai HaLevi (brother of the above two, cf. Matt. 27:56)
4. Myriam Chalfai HaLevi (sister of Myriam mother of Yeshua –cf. John 19:25; Matt. 27:56)
30
While we have the word “tax-collector” we are not given exactly what “tax” was collected. This is also a thematic
connection with Ps 15:5
31
The gospel (Mesorah) is not something merely spoken but lived, an incarnation (living personification). Hence Jesus is
not sitting home taking calls but actively out making them. Edwards, J. R. (2002). The Gospel according to Mark. The Pillar
New Testament commentary (81). Grand Rapids, Mich; Leicester, England: Eerdmans; Apollos.
32
Cf. Abot 4:1; B.M 2:11
33
The text is missing the usual εὐθύς – euthus but is here implied by the immediate action of Levi ben Chalfai. Levi ben
Chalfai being the fifth talmid called by Yeshua.
34
Metaphor for the Amidah, becoming a Hakham and the resurrection along with becoming a “standing” talmid who
develops into a Hakham.
35
Verbal connection with 1 Sa. 2:22, 27

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 sick. I did not come27 to call the
righteous/generous to do teshubah
(repentance), but ignorant sinners
(Am HaAretz).”
(Am HaAretz)?36 When Yeshua heard37 them, he said
to them, “They who are strong have no need of a
physician, but the ones who are ill. I did not come
to call the righteous/generous, but ignorant
sinners (Am HaAretz) to do Teshubah
(repentance).”

Luke 5:33-35 Mark 2:18-20

And they said to him, "The talmidim
of Yochanan often fast and offer
prayers, the talmidim of the
P’rushim (Pharisees) also do the same,
but yours eat38 and drink." And
Yeshua said to them, "You cannot
make the sons (groomsmen) of the
Chuppah (wedding canopy) fast while
the groom is with them, can you? But
the time (days) will come; and when
the groom is taken away from them,
then they will fast in that time
(day)."
And the Shammaite P’rushim came testing39 him
(Yeshua) saying the talmidim of Yochanan and
those talmidim of the P’rushim (Pharisees) are
fasting.40 And41 they42 also asked “Why do
Yochanan’s talmidim and those talmidim of the
P’rushim fast, but your talmidim do not fast?”
And Yeshua said to them, “Can the sons
(groomsmen) of the Chuppah (wedding canopy)
fast while the groom is present with them? As
long as they have the groom with them they are
not able to fast. But the days will come43 when the
groom will be taken away from them, and they
will fast in that day.

Luke 5:36-39 Mark 2:21-22

And He also spoke a parable to them: (the “B’ne And no one sews a patch of
Pirkei,” the Am HaAretz, "the people of Land" i.e. the unmeasured46 cloth47 on an older
uneducated Jews) No one puts a patch from another favoured garment, because it
distracts from the garment’s

27
Verbal connection to 1Sa. 2:27
36
As we have stated before, this interaction need not be seen as overbearingly negative. The language shows honest
question rather than heated debate.
37
Verbal connection to B’resheet 21:6,12,26
38
Verbal connection to B’resheet 22.6 However, this is a most unusual connection to the Hebrew word knife
use in that location. Rashi explains that the Hebrew word means that the knife “consumes” flesh.
39
The idea of being “tested” is evident in the text and its context.
40
This “fasting” is not the fasting which was practiced by some as a semi-weekly fast. Cf. Lk. 18:12, Zech 7:3-
48:19 Fasting is covered in many tractates of the Mishnah. However, we can briefly look at the following
tractates. Hullin, Yoma, Ya’anit.
41
While this reference seems most plausible we can believe that a number of fast days were possible,
excluding Yom Kippur. We have excluded Yom Kippur because the text says that the talmidim of Yochanan
and the P’rushim were fasting. Yom Kippur is a Festival fast day. Regardless of the specific fast date we believe
that the Scripture Zech 8:19 is at the heart of the question. This scripture suggests four fast dates. From the
possible four we have selected the 9th of Ab because it matches the materials and best fits the context of our
pericope.
42
The “they” is undefined and unspecified. We will posit our thesis as to who “they” are below. Indefinite,
meaning “people.”
43
The phrase “Days to come” and “in that day” are a reference to the Y’mot HaMashiach.
46
We find it amazing that the scholars fumble for words trying to support their convoluted theories. The unshrunken,
unbleached ect. ect., is simply a piece of cloth that has not been measured to fit the tear.
47
This is NOT a NEW piece of cloth, nor does the text imply such. We simply have a piece of cloth, patch which is being
sewed onto an older garment. ῥάκος – rhakos must be qualified as old, new or otherwise. ἐπίβλημα – epiblema does not
in any way qualify ῥάκος – rhakos.

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 garment, to be reused44 on an older favoured original beauty, the reused,
garment without first measuring it. Otherwise, the unmeasured (cloth) must support the
reused cloth will be torn, and the reused piece of older (garment), or distraction
cloth distracts from the favoured garment’s (ocular division) occurs (is noticed).
original beauty.
And no one puts fresh unfermented
And no one puts unfermented wine into aged wine into aged (old) wineskins, or
wineskins. Or else the unfermented wine will else the unfermented wine bursts
burst the wineskins (from the fermentation process) the wineskins (from the fermentation
and the wine is spilled, and the wineskin will be process), and the wine spills, and the
destroyed. But unfermented wine must be put into wineskins will be ruined. The
reconditioned wineskins, so both will be preserved unfermented wine must be put into
together. Also no one having drunk aged wine reconditioned wineskins.
immediately desires unfermented, for he says, The
aged45 is better!

Luke 6:1-5 Mark 2:23-28

And now it happened on the Second-First- And now it happened that he (Yeshua) came48
Sabbath, he went along the grain fields. to the grain-fields on a Second – First -
And his talmidim plucked the heads of Sabbath and his talmidim (disciples) began to
grain rubbing them in their hands and ate. make their way, plucking the heads of barley.
And some of the Boethusians said to them And the Boethusians said to him, “Behold,
(Yeshua’s talmidim), Why do you do that why do they do that which is unlawful on the
which is unlawful on the Sabbath days? Sabbath?” And he said to them, “Have you
never read what David did, when he had need
And answering, Yeshua said to them, have and was hungry, he and those with him? How
you not read this, what David did when he he went into the house49 of God, when
was hungry, with those who were `Abiathar was the chief priest,” and the
accompanied him; how he went into the loaves of the presentation which they ate,
house of God and took the loaves of the which is unlawful to eat, except to the
presentation, and ate and also gave to those priests, and he (David) gave50 also to those
who were with him which it is unlawful to who were with him?’ And he said to them,
eat, except for the priests alone? And he “The Sabbath was made for man, not man for
said to them, The Son of Man (Aramaic: the Sabbath, so that the son of man (Aramaic:
“Bar Enosh” – cf. Daniel 7:13) is master also “Bar Enosh” – cf. Daniel 7:13) is master also of
of the Sabbath.” the Sabbath.'

44
We will comment below on the TDNT’s statement for the word καινός (kainos) “young, with a suggestion of immaturity
or of lack of respect for the old.” Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard
Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) Grand Rapids, MI: Eerdmans.
3:447
45
Verbal and thematic connection to B’resheet 24:1 “And Abraham was Old.”
48
Verbal connection with B’resheet 24:42 and Psalms 18:21
49
Verbal connection ro B’resheet 24:67, Isa 14:1
50
Verbal parallel with B’resheet 24:53 and Luqas 6:4

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