Markus 2:7

Bahasa Indonesia Sehari-hari

"Mengapa orang ini berkata begitu? Ia menghujat Allah. Siapa yang dapat mengampuni dosa selain dari pada Allah sendiri?"

Parallel Translations

Alkitab Terjemahan Baru
"Mengapa orang ini berkata begitu? Ia menghujat Allah. Siapa yang dapat mengampuni dosa selain dari pada Allah sendiri?"

Alkitab Terjemahan Lama
Apakah sebabnya orang ini berkata demikian? Ia menghujat! Siapakah dapat mengampuni dosa, kecuali Satu sahaja, yaitu Allah.

Contextual Overview

¹ After [a fewe] dayes also, he entred into Capernaum agayne, and it was noysed yt he was in the house. ² And anone many were gathered together, in somuch that nowe there was no rowme to receaue them, no, not so muche as about the dore: and he preached the word vnto them. ³ And they came vnto hym, bryngyng one sicke of the paulsie, whiche was borne of foure men. ⁴ And when they coulde not come nye vnto hym for prease, they vncouered the roofe [of the house] that he was in: And whe they had broken vp the roofe, they dyd [with cordes] let downe the bedde, wherin the sicke of the paulsie lay. ⁵ When Iesus sawe their fayth, he saide vnto the sicke of the paulsie: Sonne, thy synnes be forgeuen thee. ⁶ But there were certayne of the scribes syttyng there, and reasonyng in theyr heartes: ⁷ Why doeth he thus speake blasphemies? Who can forgeue sinnes, but God only? ⁸ And immediatly, when Iesus perceaued in his spirite, that they so reasoned within them selues, he saith vnto them: why reason ye suche thynges in your heartes? ⁹ Whether is it easyer to say to the sicke of the paulsie, thy synnes be forgeuen thee: or to say, aryse, take vp thy bedde, and walke? ¹⁰ But that ye may know, that the sonne of man hath power in earth to forgeue synnes (He spake vnto the sicke of the paulsie)

Bible Verse Review
  from Treasury of Scripure Knowledge

speak: Mark 14:64, Matthew 9:3, Matthew 26:65, John 10:33, John 10:36

who: Job 14:4, Psalms 130:4, Isaiah 43:25, Daniel 9:9, Micah 7:18, Luke 5:21, Luke 7:49, John 20:20-23

Reciprocal: Isaiah 29:20 - and all Matthew 9:6 - that the Mark 2:16 - How Mark 2:24 - why Luke 7:39 - he spake Luke 9:10 - he took

Cross-References

Genesis 2:14
The name of ye thirde ryuer is Hidekel, & it goeth toward the east side of Assiria: & the fourth ryuer is Euphrates.

Genesis 2:15
And the Lord God toke the man, and put hym in the garden of Eden, that he myght worke it, and kepe it.

Genesis 2:20
And the man gaue names to all cattell, and foule of the ayre, & euery beast of the fielde: but for man founde he not an helpe lyke vnto hym.

Genesis 2:21
The Lord God caused a deepe sleepe to fall vpon Adam, and he slept, and he toke one of his ribbes, and closed vp the place with fleshe in steade therof.

Genesis 3:23
Therefore the Lorde God sent hym foorth fro the garden of Eden, to worke the grounde whence he was taken.

Genesis 7:22
So that all that had the breath of lyfe in his nostrilles throughout all that was on the drye lande, dyed.

Numbers 16:22
And they fell vpon their faces, and sayde: O God, the God of spirites of all fleshe, hath not one man sinned? Wilt thou be wroth with all the multitude?

Numbers 27:16
Let the Lord God of the spirites of all fleshe set a man ouer ye congregation,

Job 4:19
Howe much more in them that dwel in houses of clay, and whose foundation is but dust, which shall be consumed as it were with a moth?

Job 27:3
Whyle my breath is in me, and the winde that God hath geuen me is in my nostrels,

Gill's Notes on the Bible

Why doth this man thus speak blasphemies?.... They took Christ to be a mere man, and reasoned with themselves, that he must be a blasphemer, in assuming that to himself, which was peculiar to God: they seem astonished at his words, and wonder at his arrogance, and to be filled with indignation and resentment at him; saying,

who can forgive sins but God only? this was a generally received maxim with them, and a very just one. The Chaldee paraphrase of

Job 14:4, runs thus;

"who can give a pure man out of a man that is defiled with sins, but God, who alone is he, די ישבוק ליה, "that can pardon him?"''

They even deny that Metatron, so they call the angel in Exodus 23:20, of whom they say, that his name is as the name of his master, has a power of forgiving sins; for which reason the Israelites rejected him as a messenger i. They were right in saying, that none but God could forgive sin, against whom it is committed; but wrong in charging Christ with blasphemy on this account; because he is truly God, as well as man, as his omniscience and omnipotence hereafter manifested, did abundantly show. That no mere creature can forgive sin, is certain: good men may, and ought to forgive one another, and even their very enemies; but then they can only forgive sin as an injury done to themselves, not as committed against God. The ministers of the Gospel may be said to remit sins ministerially, or declaratively, by preaching the doctrine of pardon, declaring, that such as believe in Christ shall receive the remission of sins; but for any man to assume such a power to himself, as to grant pardons and indulgences, to absolve from sins, is anti-christian, as the pope of Rome does; in which he takes that to himself, which is peculiar to God; so that he, as God, sitteth in the temple of God, showing himself that he is God, 2 Thessalonians 2:4. Nor can any man procure the forgiveness of his sins by any thing he has, or can do; not by his riches, which will not profit in a day of wrath, they being not a sufficient ransom price for a man's self, or any of his brethren and friends; nor by his repentance, for though this, and remission of sins, go together in grace and experience, yet repentance is not the cause of remission of sins, but rather the effect of remission applied; nor by his faith, for faith does not procure, but receives this blessing: and much less by good works, for then the forgiveness of sins would not be according to the riches of grace; and a man would be saved by his works, since a principal part of salvation lies in the pardon of sin; and besides the blood of Christ would be shed in vain. That God only can forgive sin, is evident, because it is against him, and him only, that men sin: sin is a transgression of his law, a contrariety to his nature, and a contradiction of his will, an affront to his justice and holiness, a contempt of him, who is the lawgiver, that is able to save and to destroy; it is of the nature of a debt, which he only can loose from. Moreover, if there were any besides himself that could forgive sin, he would have one equal with him, and like unto him; whereas, "who is a God like unto thee, that pardoneth iniquity?" Micah 7:18. This is a prerogative peculiar to him, which he challenges to himself: "I even I am he that blotteth out thy transgressions", Isaiah 43:25, but then this is common to all the three divine persons in the Godhead, Father, Son, and Spirit. The Father, he has prepared this grace in his own heart; for the moving cause of it, is his sovereign grace and mercy; he has promised and secured it in the covenant of his grace; he set forth, and sent forth his Son to obtain it, by the shedding of his blood, that so his justice might he satisfied; and it is for Christ's sake he forgives all trespasses. The Son of God is concerned in it: as man, his blood was, shed for it; and that being the blood, not of a mere man, but of him that is God, as well as man, it was effectual to that purpose; it is in his name that it is preached, and he is exalted as a Saviour to give it; and as the advocate of his people he calls for it, and requires it; and as he is truly and properly God, he has equal power to bestow it, and apply it as his Father. The holy Spirit, as he makes men sensible of their need of it, he shows it to them, and their interest in it; he sprinkles the blood of Christ upon their consciences, and declares them pardoned through it; he bears witness of the truth of it to them, and seals it up unto them; so that it is wholly of God.

i T. Bab. Sanhedrin, fol. 38. 2. & Gloss. in ib.

Barnes' Notes on the Bible

See this miracle explained in Matthew 9:2-8.

Palsy - See the notes at Matthew 4:24.

Borne of four - Carried upon a couch Matthew 9:2 by four men.

Mark 2:4

The press - The crowd, the multitude of people. Jesus was probably in the large open area or hall in the center of the house. See the notes at Matthew 9:2. The people pressed into the area, and blocked up the door so that they could not have access to him.

They uncovered the roof where he was - See the notes at Matthew 9:2.

When they had broken it up - When they had removed the awning or covering, so that they could let the man down. See the notes at Matthew 9:2.

Mark 2:5

Their faith - Their confidence or belief that he could heal them.

Son - Literally, “child.” The Hebrews used the words “son” and “child” with a great latitude of signification. They were applied to children, to grandchildren, to adopted children, to any descendants, to disciples, followers, young people, and to dependents. See the notes at Matthew 1:1. In this place it denotes affection or kindness. It was a word of consolation - an endearing appellation, applied by the Saviour to the sick man to show his “compassion,” to inspire confidence, and to assure him that he would heal him.

We never saw it on this fashion - Literally, “We never saw it so.” We never saw anything like this.

Clarke's Notes on the Bible

Verse Mark 2:7. Why doth this man thus speak blasphemies? — See this explained Matthew 9:3, &c.