Mark 6:31--8:30

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 ¹  from all the towns ²  and arrived there ahead of them. ³  6:34 As Jesus ⁴  came ashore ⁵  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ⁶  he taught them many things.

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ⁷  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, ⁸  “You ⁹  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ¹⁰  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 ¹¹  gave them to his ¹²  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 ¹³  there were five thousand men ¹⁴  who ate the bread. ¹⁵ 

Walking on Water

6:45 Immediately Jesus ¹⁶  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 ¹⁷  saw them straining at the oars, because the wind was against them. As the night was ending, ¹⁸  he came to them walking on the sea, ¹⁹  for ²⁰  he wanted to pass by them. ²¹  6:49 When they saw him walking on the water ²²  they thought he was a ghost. They ²³  cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: ²⁴  “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.

Healing the Sick

6:53 After they had crossed over, they came to land at Gennesaret ²⁵  and anchored there. 6:54 As they got out of the boat, people immediately recognized Jesus. ²⁶  6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ²⁷  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 ²⁸  they could just touch the edge of his cloak, and all who touched it were healed.

Breaking Human Traditions

7:1 Now ²⁹  the Pharisees ³⁰  and some of the experts in the law ³¹  who came from Jerusalem ³²  gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ³³  holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ³⁴ ) ³⁵  7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ³⁶  with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ³⁷  is far from me.

7:7 They worship me in vain,

teaching as doctrine the commandments of men.’ ³⁸ 

7:8 Having no regard ³⁹  for the command of God, you hold fast to human tradition.” ⁴⁰  7:9 He also said to them, “You neatly reject the commandment of God in order to set up ⁴¹  your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ ⁴²  and, ‘Whoever insults his father or mother must be put to death.’ ⁴³  7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ⁴⁴  (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify ⁴⁵  the word of God by your tradition that you have handed down. And you do many things like this.”

7:14 Then ⁴⁶  he called the crowd again and said to them, “Listen to me, everyone, and understand. 7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”

7:16 [[EMPTY]] ⁴⁷ 

7:17 Now ⁴⁸  when Jesus ⁴⁹  had left the crowd and entered the house, his disciples asked him about the parable. 7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ⁵⁰  (This means all foods are clean.) ⁵¹  7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.”

A Syrophoenician Woman’s Faith

7:24 After Jesus ⁵²  left there, he went to the region of Tyre. ⁵³  When he went into a house, he did not want anyone to know, but ⁵⁴  he was not able to escape notice. 7:25 Instead, a woman whose young daughter had an unclean spirit ⁵⁵  immediately heard about him and came and fell at his feet. 7:26 The woman was a Greek, of Syrophoenician origin. She ⁵⁶  asked him to cast the demon out of her daughter. 7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ⁵⁷  7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 7:29 Then ⁵⁸  he said to her, “Because you said this, you may go. The demon has left your daughter.” 7:30 She went home and found the child lying on the bed, and the demon gone.

Healing a Deaf Mute

7:31 Then ⁵⁹  Jesus ⁶⁰  went out again from the region of Tyre ⁶¹  and came through Sidon ⁶²  to the Sea of Galilee in the region of the Decapolis. ⁶³  7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 7:33 After Jesus ⁶⁴  took him aside privately, away from the crowd, he put his fingers in the man’s ⁶⁵  ears, and after spitting, he touched his tongue. ⁶⁶  7:34 Then ⁶⁷  he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). ⁶⁸  7:35 And immediately the man’s ⁶⁹  ears were opened, his tongue loosened, and he spoke plainly. 7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ⁷⁰  7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ⁷¹  Jesus ⁷²  called his disciples and said to them, 8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat. 8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.” 8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?” 8:5 He asked them, “How many loaves do you have?” They replied, “Seven.” 8:6 Then ⁷³  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So ⁷⁴  they served the crowd. 8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well. 8:8 Everyone ⁷⁵  ate and was satisfied, and they picked up the broken pieces left over, seven baskets full. 8:9 There were about four thousand ⁷⁶  who ate. ⁷⁷  Then he dismissed them. ⁷⁸  8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. ⁷⁹ 

The Demand for a Sign

8:11 Then the Pharisees ⁸⁰  came and began to argue with Jesus, asking for ⁸¹  a sign from heaven ⁸²  to test him. 8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ⁸³  no sign will be given to this generation.” 8:13 Then ⁸⁴  he left them, got back into the boat, and went to the other side.

The Yeast of the Pharisees and Herod

8:14 Now ⁸⁵  they had forgotten to take bread, except for one loaf they had with them in the boat. 8:15 And Jesus ⁸⁶  ordered them, ⁸⁷  “Watch out! Beware of the yeast of the Pharisees ⁸⁸  and the yeast of Herod!” 8:16 So they began to discuss with one another about having no bread. ⁸⁹  8:17 When he learned of this, ⁹⁰  Jesus said to them, “Why are you arguing ⁹¹  about having no bread? Do you still not see or understand? Have your hearts been hardened? 8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? ⁹²  Don’t you remember? 8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ⁹³  “Seven.” 8:21 Then ⁹⁴  he said to them, “Do you still not understand?” ⁹⁵ 

A Two-stage Healing

8:22 Then ⁹⁶  they came to Bethsaida. They brought a blind man to Jesus ⁹⁷  and asked him to touch him. 8:23 He took the blind man by the hand and brought him outside of the village. Then ⁹⁸  he spit on his eyes, placed his hands on his eyes ⁹⁹  and asked, “Do you see anything?” 8:24 Regaining his sight ¹⁰⁰  he said, “I see people, but they look like trees walking.” 8:25 Then Jesus ¹⁰¹  placed his hands on the man’s ¹⁰²  eyes again. And he opened his eyes, ¹⁰³  his sight was restored, and he saw everything clearly. 8:26 Jesus ¹⁰⁴  sent him home, saying, “Do not even go into the village.” ¹⁰⁵ 

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ¹⁰⁶  On the way he asked his disciples, ¹⁰⁷  “Who do people say that I am?” 8:28 They said, ¹⁰⁸  “John the Baptist, others say Elijah, ¹⁰⁹  and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, ¹¹⁰  “You are the Christ.” ¹¹¹  8:30 Then ¹¹²  he warned them not to tell anyone about him. ¹¹³ 

[6:33]  ¹ 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]  ² tn Or “cities.”

[6:33]  ³ 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]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁵ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ⁶ 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]  ⁷ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:37]  ⁸ 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]  ⁹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ¹⁰ 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]  ¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ¹² 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]  ¹³ tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.

[6:44]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:48]  ¹⁷ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ¹⁸ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ¹⁹ tn Or “on the lake.”

[6:48]  ²⁰ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ²¹ 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.

[6:49]  ²² 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).

[6:49]  ²³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:50]  ²⁴ tn Grk “he spoke with them, and said to them.”

[6:53]  ²⁵ 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).

[6:54]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:55]  ²⁷ tn Grk “wherever they heard he was.”

[6:56]  ²⁸ tn Grk “asked that they might touch.”

[7:1]  ²⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ³⁰ sn See the note on Pharisees in 2:16.

[7:1]  ³¹ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:3]  ³³ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[7:4]  ³⁴ tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ³⁵ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[7:5]  ³⁶ tn Grk “eat bread.”

[7:6]  ³⁷ tn The term “heart” is a collective singular in the Greek text.

[7:7]  ³⁸ sn A quotation from Isa 29:13.

[7:8]  ³⁹ tn Grk “Having left the command.”

[7:8]  ⁴⁰ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

[7:9]  ⁴¹ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:10]  ⁴² sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ⁴³ sn A quotation from Exod 21:17; Lev 20:9.

[7:11]  ⁴⁴ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[7:13]  ⁴⁵ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[7:14]  ⁴⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:16]  ⁴⁷ tc Most later mss add 7:16 “Let anyone with ears to hear, listen.” This verse is included in A D W Θ Ë^1,13 33 Ï latt sy, but is lacking in important Alexandrian mss and a few others (א B L Δ* 0274 28 2427). It appears to be a scribal gloss (see 4:9 and 4:23), perhaps introduced as a reiteration of the thought in 7:14, and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[7:17]  ⁴⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:19]  ⁵⁰ tn Or “into the latrine.”

[7:19]  ⁵¹ sn This is a parenthetical note by the author.

[7:24]  ⁵² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁵³ tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

[7:24]  ⁵⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:25]  ⁵⁵ sn Unclean spirit refers to an evil spirit.

[7:26]  ⁵⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:27]  ⁵⁷ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:29]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ⁶¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ⁶² map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ⁶³ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[7:33]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁶⁵ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁶⁶ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[7:34]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ⁶⁸ sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

[7:35]  ⁶⁹ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[7:36]  ⁷⁰ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

[8:1]  ⁷¹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:6]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁷⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:8]  ⁷⁵ tn Grk “They.”

[8:9]  ⁷⁶ sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.

[8:9]  ⁷⁷ tn The words “who ate” are not in the Greek text but have been supplied for clarity.

[8:9]  ⁷⁸ sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.

[8:10]  ⁷⁹ sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.

[8:11]  ⁸⁰ sn See the note on Pharisees in 2:16.

[8:11]  ⁸¹ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ⁸² sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[8:12]  ⁸³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:13]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:14]  ⁸⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:15]  ⁸⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ⁸⁷ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ⁸⁸ sn See the note on Pharisees in 2:16.

[8:16]  ⁸⁹ tn Grk “And they were discussing with one another that they had no bread.”

[8:17]  ⁹⁰ tn Or “becoming aware of it.”

[8:17]  ⁹¹ tn Or “discussing.”

[8:18]  ⁹² tn Grk “do you not hear?”

[8:20]  ⁹³ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[8:21]  ⁹⁴ tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.

[8:21]  ⁹⁵ sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).

[8:22]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ⁹⁷ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:23]  ⁹⁸ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ⁹⁹ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[8:24]  ¹⁰⁰ tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”

[8:25]  ¹⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ¹⁰² tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ¹⁰³ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[8:26]  ¹⁰⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ¹⁰⁵ tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[8:27]  ¹⁰⁶ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ¹⁰⁷ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[8:28]  ¹⁰⁸ tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[8:28]  ¹⁰⁹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[8:29]  ¹¹⁰ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ¹¹¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:30]  ¹¹² tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.

[8:30]  ¹¹³ sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.