Excerpt from my 2004 translation of Mark’s gospel, which begins at Mark 1.
My 2012 translation of John’s first epistle begins at John A.
My 2015 translation of John’s second epistle begins at John B.
My 2015 translation of John’s third epistle begins at John Γ.
My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.
My 2015 translation of Paul’s letter to The Romans begins at To the Romans.
My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….
My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.
2 1 And he went again into Kapharnaoum because in the morning they heard he was in the house. 2 And many gathered so that [there was] no longer room to get through the door, and he was speaking the word. 3 And they came, bearing to him a paralytic of about four years running. 4 And not being able to get near him because of the crowd, they went up to the roof where he was, and digging through [the roof] they let down the stretcher where the paralytic was reclining. 5 And Jesus, beholding their faith, said to the paralytic, “Child, I forgive your sins.”
6 Now some of the scribes were there waiting about, and they dialogued in their hearts, 7 “What is this that he is saying? Blasphemy! …who is able to forgive sins except only god?” 8 And Jesus knew [emphasis of the acoustic device – ευθυς] in his spirit that they were dialoguing these things in themselves [so] he said to them, “Why do you dialogue in your hearts about this? 9 Which is easier, to say to the paralytic, ‘I forgive your sins,’ or to say, ‘Rise and take up your stretcher and walk’? 10 Now, in order that you should know that the son of man has power, on earth, to forgive sins,” he said to the paralytic, “to you I say, rise, take up your stretcher and go up into your house.” 12 And then he rose up, taking the stretcher and went out in front of all of them, so that they were all astonished and they glorified [‘gave credit to’] god, saying οτι, “We have never seen anything like this!”
13 And he went out again to the seashore; and all the crowd went to him, and he was teaching them. 14 And going along he saw Levi, the [son] of Alphai, sitting in the tax office and he says to him, “Follow me.” And arising, he followed him. 15 And when [γινεται, ‘it happened’ that], he was relaxing in his house, also many tax gatherers and sinners were there with Jesus and his disciples; for there were many [such who] also followed him. 16 And the Pharisaic scribes, seeing that he was eating with the sinners and tax gatherers said to his disciples, “Why does he eat with tax collectors and sinners?” 17 And hearing [them] Jesus says to them οτι, “The healthy [‘strong’] do not have need of healing but those having illness [do]; I did not come to call the righteous but rather, sinners.”
18 And the disciples of John and the Pharisees were fasting. And they came and said to him, “Why are the disciples of John and the disciples of the Pharisees fasting, but your disciples do not fast?” 19 And Jesus said to them, “The guests [υιοι, ‘sons’] of the bridegroom are not supposed [‘able’] to fast while the groom is with them, are they? During [the] time they have the groom with them they are not supposed to fast. 20 Now, a day will come when the bridegroom will be taken up from them, and then they will fast on that day.
21 No one sews a patch of new cloth upon an old garment; if, on the contrary [one does], it will pull away the fullness from it [it will shrink and ‘pull or lift away’ from it] [that is], the new from the old and make a worse tear. 22 And no one pours new wine into old wine skins [ασκους recalls the ασκωλια, the second day of the rural Dionysia, on which they danced upon wine skins; hence, ασκωλιαζω – ‘to dance, as at the Ascolia.’ Dionysus was the god of emotion (vs. Apollo, the god of reason, logic, ‘appearance’ or ‘illusion’ – ‘mind’). Dionysus was the representation of the subconscious, or what we consider to be the less controllable mental states; however, this may not have been the view of the Greeks or Romans, who celebrated these states. Compare Davidic revelry to the point of dancing naked among the people 2 Sam 6:14ff, in honor of the lord who chose him; David employs this heightened emotional state in worship. So Jesus is recalling celebration by this parable. His presence is cause for great celebration, feasting, revelry and joy] but if they do, the wine will rip the wine skins and the wine be lost, and the skins [too]; rather, new wine into young skins.”
23 And it befell him on the Sabbath to be going about through the grain fields and his disciples, making [their] way, were plucking the ears of corn. 24 And the Pharisees said to him, “Look, why are they doing to the Sabbath what is not lawful?” 25 And he says to them, “Have you never read what David did when he had need and he himself was hungry, and those with him? 26 How he went into the house of god while Abiathar [was] high priest and ate the bread of the presence, which was not lawful to eat except [for] the priests, and he gave also to those who were with him.” 27 And he was saying [or ‘used to say’] to them, “The Sabbath because of man was made and not man because of the Sabbath.”
This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.