Net English TranslationMark 6 =
Rejection at Nazareth
6

1 Now1 Jesus left that place and came to his hometown,2 and his disciples followed him. 2 When the Sabbath came, he began to teach in the synagogue.3 Many who heard him were astonished, saying, “Where did he get these ideas?4 And what is this wisdom that has been given to him? What are these miracles that are done through his hands? 3 Isn’t this the carpenter, the son5 of Mary6 and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. 4 Then7 Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” 5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. 6 And he was amazed because of their unbelief. Then8 he went around among the villages and taught.

Sending Out the Twelve Apostles

7 Jesus9 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits.10 8 He instructed them to take nothing for the journey except a staff11 – no bread, no bag,12 no money in their belts – 9 and to put on sandals but not to wear two tunics.13 10 He said to them, “Wherever you enter a house, stay there14 until you leave the area. 11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off15 your feet as a testimony against them.” 12 So16 they went out and preached that all should repent. 13 They cast out many demons and anointed many sick people with oil and healed them.

The Death of John the Baptist

14 Now17 King Herod18 heard this, for Jesus’19 name had become known. Some20 were saying, “John the baptizer21 has been raised from the dead, and because of this, miraculous powers are at work in him.” 15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.” 16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!” 17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod22 had married her. 18 For John had repeatedly told23 Herod, “It is not lawful for you to have your brother’s wife.”24 19 So Herodias nursed a grudge against him and wanted to kill him. But25 she could not 20 because Herod stood in awe of26 John and protected him, since he knew that John27 was a righteous and holy man. When Herod28 heard him, he was thoroughly baffled,29 and yet30 he liked to listen to John.31

21 But32 a suitable day33 came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 22 When his daughter Herodias34 came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 23 He swore to her,35 “Whatever you ask I will give you, up to half my kingdom.”36 24 So37 she went out and said to her mother, “What should I ask for?” Her mother38 said, “The head of John the baptizer.”39 25 Immediately she hurried back to the king and made her request:40 “I want the head of John the Baptist on a platter immediately.” 26 Although it grieved the king deeply,41 he did not want to reject her request because of his oath and his guests. 27 So42 the king sent an executioner at once to bring John’s43 head, and he went and beheaded John in prison. 28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 29 When John’s44 disciples heard this, they came and took his body and placed it in a tomb.

The Feeding of the Five Thousand

30 Then45 the apostles gathered around Jesus and told him everything they had done and taught. 31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat). 32 So they went away by themselves in a boat to some remote place. 33 But many saw them leaving and recognized them, and they hurried on foot46 from all the towns47 and arrived there ahead of them.48 34 As Jesus49 came ashore50 he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So51 he taught them many things.

35 When it was already late, his disciples came to him and said, “This is an isolated place52 and it is already very late. 36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” 37 But he answered them,53 “You54 give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins55 and give it to them to eat?” 38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.” 39 Then he directed them all to sit down in groups on the green grass. 40 So they reclined in groups of hundreds and fifties. 41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He56 gave them to his57 disciples to serve the people, and he divided the two fish among them all. 42 They all ate and were satisfied, 43 and they picked up the broken pieces and fish that were left over, twelve baskets full. 44 Now58 there were five thousand men59 who ate the bread.60

Walking on Water

45 Immediately Jesus61 made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd. 46 After saying good-bye to them, he went to the mountain to pray. 47 When evening came, the boat was in the middle of the sea and he was alone on the land. 48 He62 saw them straining at the oars, because the wind was against them. As the night was ending,63 he came to them walking on the sea,64 for65 he wanted to pass by them.66 49 When they saw him walking on the water67 they thought he was a ghost. They68 cried out, 50 for they all saw him and were terrified. But immediately he spoke to them:69 “Have courage! It is I. Do not be afraid.” 51 Then he went up with them into the boat, and the wind ceased. They were completely astonished, 52 because they did not understand about the loaves, but their hearts were hardened.

Healing the Sick

53 After they had crossed over, they came to land at Gennesaret70 and anchored there. 54 As they got out of the boat, people immediately recognized Jesus.71 55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be.72 56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if73 they could just touch the edge of his cloak, and all who touched it were healed.

1tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 2sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum. 3sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment. 4tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear. 5tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì45vid] Ë13 33vid [565 579] 700 [2542] pc it vgmss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct. 6sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29). 7tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 8tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 9tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. 10sn The phrase unclean spirits refers to evil spirits. 11sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways. 12tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα). 13tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature. 14sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. 15sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection. 16tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. 17tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 18sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title. 19tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity. 20tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. 21tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]). 22tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip. 23tn The imperfect tense verb is here rendered with an iterative force. 24sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union. 25tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 26tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John. 27tn Grk “he”; the referent (John) has been specified in the translation for clarity. 28tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. 29tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D Ë1 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9). 30tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause. 31tn Grk “him”; the referent (John) has been specified in the translation for clarity. 32tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 33tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.” 34tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë13 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by Ë1 pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it. 35tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì45vid 28; both words are lacking in L pc; and א A B C2vid Ë13 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA27 places the word in brackets, indicating some doubt as to its authenticity. 36sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.” 37tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. 38tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity. 39tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]). 40tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated. 41tn Grk “and being deeply grieved, the king did not want.” 42tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. 43tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity. 44tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity. 45tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 46tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133). 47tn Or “cities.” 48tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì84vid [A Ë13] Ï syh), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78). 49tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 50tn Grk “came out [of the boat],” with the reference to the boat understood. 51tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative. 52tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation). 53tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity. 54tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic. 55sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship. 56tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. 57tc ‡ Most mss (Ì45 A D W Θ Ë1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA27 puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215). 58tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author. 59tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children. 60tc Many good mss (Ì45 א D W Θ Ë1,13 28 565 700 2542 lat sa) lack τοὺς ἄρτους (tous artous, lit. “the loaves” [here translated “the bread”]). On the other hand, just as weighty mss (A B L 33 2427 Ï) have the words. Although a decision is not easy, the most satisfactory explanation seems to be that scribes were more prone to delete than to add the words here. They may have been puzzled as to why “the bread” should be mentioned without a corresponding mention of “fish.” Since neither Matt 14:21 or Luke 9:17 explicitly mention the bread, a desire for harmonization may have motivated the copyists as well. On the other hand, D and W are prone to longer, explanatory readings. Since they both lack the words here, it is likely that their archetypes also lacked the words. But given Mark’s pleonastic style, the good witnesses with “the bread,” and a reasonable explanation for the omission, “the bread” is most likely part of the original text of Mark. 61tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 62tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity. 63tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m. 64tn Or “on the lake.” 65tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9. 66sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236. 67tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48). 68tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. 69tn Grk “he spoke with them, and said to them.” 70sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1). 71tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity. 72tn Grk “wherever they heard he was.” 73tn Grk “asked that they might touch.”
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