Mark 6:1-45

Rejection at Nazareth

6:1 Now ¹  Jesus left that place and came to his hometown, ²  and his disciples followed him. 6:2 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? 6:3 Isn’t this the carpenter, the son ⁵  of Mary ⁶  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. 6:4 Then ⁷  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” 6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. 6:6 And he was amazed because of their unbelief. Then ⁸  he went around among the villages and taught.

Sending Out the Twelve Apostles

6:7 Jesus ⁹  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ¹⁰  6:8 He instructed them to take nothing for the journey except a staff ¹¹  – no bread, no bag, ¹²  no money in their belts – 6:9 and to put on sandals but not to wear two tunics. ¹³  6:10 He said to them, “Wherever you enter a house, stay there ¹⁴  until you leave the area. 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ¹⁵  your feet as a testimony against them.” 6:12 So ¹⁶  they went out and preached that all should repent. 6:13 They cast out many demons and anointed many sick people with oil and healed them.

The Death of John the Baptist

6:14 Now ¹⁷  King Herod ¹⁸  heard this, for Jesus’ ¹⁹  name had become known. Some ²⁰  were saying, “John the baptizer ²¹  has been raised from the dead, and because of this, miraculous powers are at work in him.” 6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.” 6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!” 6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ²²  had married her. 6:18 For John had repeatedly told ²³  Herod, “It is not lawful for you to have your brother’s wife.” ²⁴  6:19 So Herodias nursed a grudge against him and wanted to kill him. But ²⁵  she could not 6:20 because Herod stood in awe of ²⁶  John and protected him, since he knew that John ²⁷  was a righteous and holy man. When Herod ²⁸  heard him, he was thoroughly baffled, ²⁹  and yet ³⁰  he liked to listen to John. ³¹ 

6:21 But ³²  a suitable day ³³  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 ³⁴  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, ³⁵  “Whatever you ask I will give you, up to half my kingdom.” ³⁶  6:24 So ³⁷  she went out and said to her mother, “What should I ask for?” Her mother ³⁸  said, “The head of John the baptizer.” ³⁹  6:25 Immediately she hurried back to the king and made her request: ⁴⁰  “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, ⁴¹  he did not want to reject her request because of his oath and his guests. 6:27 So ⁴²  the king sent an executioner at once to bring John’s ⁴³  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 ⁴⁴  disciples heard this, they came and took his body and placed it in a tomb.

The Feeding of the Five Thousand

6:30 Then ⁴⁵  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 ⁴⁶  from all the towns ⁴⁷  and arrived there ahead of them. ⁴⁸  6:34 As Jesus ⁴⁹  came ashore ⁵⁰  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ⁵¹  he taught them many things.

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ⁵²  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, ⁵³  “You ⁵⁴  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ⁵⁵  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 ⁵⁶  gave them to his ⁵⁷  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 ⁵⁸  there were five thousand men ⁵⁹  who ate the bread. ⁶⁰ 

Walking on Water

6:45 Immediately Jesus ⁶¹  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

[6:1]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ² sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[6:2]  ³ sn 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.

[6:2]  ⁴ tn 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.

[6:3]  ⁵ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) 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.

[6:3]  ⁶ sn 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).

[6:4]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:6]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:7]  ⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁰ sn The phrase unclean spirits refers to evil spirits.

[6:8]  ¹¹ sn 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.

[6:8]  ¹² tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[6:9]  ¹³ tn 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.

[6:10]  ¹⁴ sn 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.

[6:11]  ¹⁵ sn 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.

[6:12]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:14]  ¹⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ¹⁸ sn 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.

[6:14]  ¹⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ²¹ tn 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]).

[6:17]  ²² tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:18]  ²³ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ²⁴ sn 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.

[6:19]  ²⁵ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:20]  ²⁶ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ²⁷ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ²⁸ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ²⁹ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 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.

[6:20]  ³⁰ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ³¹ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:21]  ³² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ³³ 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.”

[6:22]  ³⁴ 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 ˹ 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.

[6:23]  ³⁵ 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 Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 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.

[6:23]  ³⁶ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:24]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ³⁸ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ³⁹ 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]).

[6:25]  ⁴⁰ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:26]  ⁴¹ tn Grk “and being deeply grieved, the king did not want.”

[6:27]  ⁴² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ⁴³ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[6:29]  ⁴⁴ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[6:30]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:33]  ⁴⁶ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ⁴⁷ tn Or “cities.”

[6:33]  ⁴⁸ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] 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 (Ì^84vid [A ˹³] Ï sy^h), 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).

[6:34]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁵⁰ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ⁵¹ 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.

[6:35]  ⁵² tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:37]  ⁵³ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ⁵⁴ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ⁵⁵ 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.

[6:41]  ⁵⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ⁵⁷ tc ‡ Most mss (Ì⁴⁵ A D W Θ Ë^1,13 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.

[6:44]  ⁵⁸ tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.

[6:44]  ⁵⁹ 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.

[6:44]  ⁶⁰ tc Many good mss (Ì⁴⁵ א D W Θ Ë^1,13 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.

[6:45]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.