6:21 But 8 a suitable day 9 came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias 10 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.” 6:23 He swore to her, 11 “Whatever you ask I will give you, up to half my kingdom.” 12 6:24 So 13 she went out and said to her mother, “What should I ask for?” Her mother 14 said, “The head of John the baptizer.” 15 6:25 Immediately she hurried back to the king and made her request: 16 “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, 17 he did not want to reject her request because of his oath and his guests. 6:27 So 18 the king sent an executioner at once to bring John’s 19 head, and he went and beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 6:29 When John’s 20 disciples heard this, they came and took his body and placed it in a tomb.
6:30 Then 21 the apostles gathered around Jesus and told him everything they had done and taught. 6:31 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). 6:32 So they went away by themselves in a boat to some remote place. 6:33 But many saw them leaving and recognized them, and they hurried on foot 22 from all the towns 23 and arrived there ahead of them. 24 6:34 As Jesus 25 came ashore 26 he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So 27 he taught them many things.
6:35 When it was already late, his disciples came to him and said, “This is an isolated place 28 and it is already very late. 6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” 6:37 But he answered them, 29 “You 30 give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins 31 and give it to them to eat?” 6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.” 6:39 Then he directed them all to sit down in groups on the green grass. 6:40 So they reclined in groups of hundreds and fifties. 6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He 32 gave them to his 33 disciples to serve the people, and he divided the two fish among them all. 6:42 They all ate and were satisfied, 6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full. 6:44 Now 34 there were five thousand men 35 who ate the bread. 36
6:45 Immediately Jesus 37 made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd. 6:46 After saying good-bye to them, he went to the mountain to pray. 6:47 When evening came, the boat was in the middle of the sea and he was alone on the land. 6:48 He 38 saw them straining at the oars, because the wind was against them. As the night was ending, 39 he came to them walking on the sea, 40 for 41 he wanted to pass by them. 42 6:49 When they saw him walking on the water 43 they thought he was a ghost. They 44 cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: 45 “Have courage! It is I. Do not be afraid.” 6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished, 6:52 because they did not understand about the loaves, but their hearts were hardened.
6:53 After they had crossed over, they came to land at Gennesaret 46 and anchored there. 6:54 As they got out of the boat, people immediately recognized Jesus. 47 6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. 48 6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if 49 they could just touch the edge of his cloak, and all who touched it were healed.
1 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
2 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
3 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
4 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
5 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of
6 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
7 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
8 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
9 tn 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.”
10 tc 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.
11 tc ‡ 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.
12 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
13 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
14 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
15 tn 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]).
16 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
17 tn Grk “and being deeply grieved, the king did not want.”
18 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
19 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
20 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).
23 tn Or “cities.”
24 tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some
25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
26 tn Grk “came out [of the boat],” with the reference to the boat understood.
27 tn 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.
28 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
29 tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.
30 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
31 sn 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.
32 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
33 tc ‡ Most
34 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
35 tn 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.
36 tc Many good
37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
38 tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.
39 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
40 tn Or “on the lake.”
41 tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.
42 sn 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.
43 tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).
44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
45 tn Grk “he spoke with them, and said to them.”
46 sn 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).
47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
48 tn Grk “wherever they heard he was.”
49 tn Grk “asked that they might touch.”