Discovery BoxMark 6:6--8:30
Context6:6 And he was amazed because of their unbelief. Then 1 he went around among the villages and taught.
6:7 Jesus 2 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. 3 6:8 He instructed them to take nothing for the journey except a staff 4 – no bread, no bag, 5 no money in their belts – 6:9 and to put on sandals but not to wear two tunics. 6 6:10 He said to them, “Wherever you enter a house, stay there 7 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 8 your feet as a testimony against them.” 6:12 So 9 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.
6:14 Now 10 King Herod 11 heard this, for Jesus’ 12 name had become known. Some 13 were saying, “John the baptizer 14 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 15 had married her. 6:18 For John had repeatedly told 16 Herod, “It is not lawful for you to have your brother’s wife.” 17 6:19 So Herodias nursed a grudge against him and wanted to kill him. But 18 she could not 6:20 because Herod stood in awe of 19 John and protected him, since he knew that John 20 was a righteous and holy man. When Herod 21 heard him, he was thoroughly baffled, 22 and yet 23 he liked to listen to John. 24
6:21 But 25 a suitable day 26 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 27 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, 28 “Whatever you ask I will give you, up to half my kingdom.” 29 6:24 So 30 she went out and said to her mother, “What should I ask for?” Her mother 31 said, “The head of John the baptizer.” 32 6:25 Immediately she hurried back to the king and made her request: 33 “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, 34 he did not want to reject her request because of his oath and his guests. 6:27 So 35 the king sent an executioner at once to bring John’s 36 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 37 disciples heard this, they came and took his body and placed it in a tomb.
6:30 Then 38 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 39 from all the towns 40 and arrived there ahead of them. 41 6:34 As Jesus 42 came ashore 43 he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So 44 he taught them many things.
6:35 When it was already late, his disciples came to him and said, “This is an isolated place 45 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, 46 “You 47 give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins 48 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 49 gave them to his 50 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 51 there were five thousand men 52 who ate the bread. 53
6:45 Immediately Jesus 54 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 55 saw them straining at the oars, because the wind was against them. As the night was ending, 56 he came to them walking on the sea, 57 for 58 he wanted to pass by them. 59 6:49 When they saw him walking on the water 60 they thought he was a ghost. They 61 cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: 62 “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 63 and anchored there. 6:54 As they got out of the boat, people immediately recognized Jesus. 64 6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. 65 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 66 they could just touch the edge of his cloak, and all who touched it were healed.
7:1 Now 67 the Pharisees 68 and some of the experts in the law 69 who came from Jerusalem 70 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, 71 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. 72 ) 73 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 74 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 75 is far from me.
7:7 They worship me in vain,
teaching as doctrine the commandments of men.’ 76
7:8 Having no regard 77 for the command of God, you hold fast to human tradition.” 78 7:9 He also said to them, “You neatly reject the commandment of God in order to set up 79 your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ 80 and, ‘Whoever insults his father or mother must be put to death.’ 81 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ 82 (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 83 the word of God by your tradition that you have handed down. And you do many things like this.”
7:14 Then 84 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]] 857:17 Now 86 when Jesus 87 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.” 88 (This means all foods are clean.) 89 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.”
7:24 After Jesus 90 left there, he went to the region of Tyre. 91 When he went into a house, he did not want anyone to know, but 92 he was not able to escape notice. 7:25 Instead, a woman whose young daughter had an unclean spirit 93 immediately heard about him and came and fell at his feet. 7:26 The woman was a Greek, of Syrophoenician origin. She 94 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.” 95 7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 7:29 Then 96 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.
7:31 Then 97 Jesus 98 went out again from the region of Tyre 99 and came through Sidon 100 to the Sea of Galilee in the region of the Decapolis. 101 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 102 took him aside privately, away from the crowd, he put his fingers in the man’s 103 ears, and after spitting, he touched his tongue. 104 7:34 Then 105 he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). 106 7:35 And immediately the man’s 107 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. 108 7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”
8:1 In those days there was another large crowd with nothing to eat. So 109 Jesus 110 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 111 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 112 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 113 ate and was satisfied, and they picked up the broken pieces left over, seven baskets full. 8:9 There were about four thousand 114 who ate. 115 Then he dismissed them. 116 8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. 117
8:11 Then the Pharisees 118 came and began to argue with Jesus, asking for 119 a sign from heaven 120 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, 121 no sign will be given to this generation.” 8:13 Then 122 he left them, got back into the boat, and went to the other side.
8:14 Now 123 they had forgotten to take bread, except for one loaf they had with them in the boat. 8:15 And Jesus 124 ordered them, 125 “Watch out! Beware of the yeast of the Pharisees 126 and the yeast of Herod!” 8:16 So they began to discuss with one another about having no bread. 127 8:17 When he learned of this, 128 Jesus said to them, “Why are you arguing 129 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? 130 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, 131 “Seven.” 8:21 Then 132 he said to them, “Do you still not understand?” 133
8:22 Then 134 they came to Bethsaida. They brought a blind man to Jesus 135 and asked him to touch him. 8:23 He took the blind man by the hand and brought him outside of the village. Then 136 he spit on his eyes, placed his hands on his eyes 137 and asked, “Do you see anything?” 8:24 Regaining his sight 138 he said, “I see people, but they look like trees walking.” 8:25 Then Jesus 139 placed his hands on the man’s 140 eyes again. And he opened his eyes, 141 his sight was restored, and he saw everything clearly. 8:26 Jesus 142 sent him home, saying, “Do not even go into the village.” 143
8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. 144 On the way he asked his disciples, 145 “Who do people say that I am?” 8:28 They said, 146 “John the Baptist, others say Elijah, 147 and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, 148 “You are the Christ.” 149 8:30 Then 150 he warned them not to tell anyone about him. 151
[6:6] 1 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:7] 2 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 3 sn The phrase unclean spirits refers to evil spirits.
[6:8] 4 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] 5 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[6:9] 6 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] 7 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] 8 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] 9 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] 10 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:14] 11 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] 12 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[6:14] 13 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:14] 14 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] 15 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] 16 tn The imperfect tense verb is here rendered with an iterative force.
[6:18] 17 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] 18 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:20] 19 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
[6:20] 20 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[6:20] 21 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[6:20] 22 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of
[6:20] 23 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
[6:20] 24 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
[6:21] 25 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:21] 26 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] 27 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.
[6:23] 28 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.
[6:23] 29 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
[6:24] 30 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:24] 31 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
[6:24] 32 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] 33 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
[6:26] 34 tn Grk “and being deeply grieved, the king did not want.”
[6:27] 35 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] 36 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:29] 37 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:30] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:33] 39 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] 41 tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some
[6:34] 42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:34] 43 tn Grk “came out [of the boat],” with the reference to the boat understood.
[6:34] 44 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] 45 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[6:37] 46 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] 47 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[6:37] 48 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] 49 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:41] 50 tc ‡ Most
[6:44] 51 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
[6:44] 52 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] 53 tc Many good
[6:45] 54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:48] 55 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] 56 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
[6:48] 57 tn Or “on the lake.”
[6:48] 58 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] 59 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] 60 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] 61 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:50] 62 tn Grk “he spoke with them, and said to them.”
[6:53] 63 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] 64 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:55] 65 tn Grk “wherever they heard he was.”
[6:56] 66 tn Grk “asked that they might touch.”
[7:1] 67 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:1] 68 sn See the note on Pharisees in 2:16.
[7:1] 69 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[7:1] 70 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:3] 71 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
[7:4] 72 tc Several important witnesses (Ì45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of
[7:4] 73 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
[7:6] 75 tn The term “heart” is a collective singular in the Greek text.
[7:7] 76 sn A quotation from Isa 29:13.
[7:8] 77 tn Grk “Having left the command.”
[7:8] 78 tc The majority of
[7:9] 79 tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë1 28 565 2542 it sys,p Cyp. The majority of
[7:10] 80 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 81 sn A quotation from Exod 21:17; Lev 20:9.
[7:11] 82 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] 83 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
[7:14] 84 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:16] 85 tc Most later
[7:17] 86 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:17] 87 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:19] 88 tn Or “into the latrine.”
[7:19] 89 sn This is a parenthetical note by the author.
[7:24] 90 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 91 tc Most
[7:24] 92 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[7:25] 93 sn Unclean spirit refers to an evil spirit.
[7:26] 94 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:27] 95 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] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 98 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:31] 99 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:31] 100 map For location see Map1 A1; JP3 F3; JP4 F3.
[7:31] 101 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] 102 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:33] 103 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
[7:33] 104 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] 105 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:34] 106 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
[7:35] 107 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
[7:36] 108 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] 109 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[8:1] 110 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:6] 111 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:6] 112 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[8:9] 114 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] 115 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
[8:9] 116 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] 117 sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.
[8:11] 118 sn See the note on Pharisees in 2:16.
[8:11] 119 tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.
[8:11] 120 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] 121 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:13] 122 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:14] 123 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:15] 124 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:15] 125 tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[8:15] 126 sn See the note on Pharisees in 2:16.
[8:16] 127 tn Grk “And they were discussing with one another that they had no bread.”
[8:17] 128 tn Or “becoming aware of it.”
[8:17] 129 tn Or “discussing.”
[8:18] 130 tn Grk “do you not hear?”
[8:20] 131 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 Ë1,13 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 Ë1,13 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] 132 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
[8:21] 133 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] 134 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:22] 135 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:23] 136 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] 137 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
[8:24] 138 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
[8:25] 139 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:25] 140 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
[8:25] 141 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
[8:26] 142 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[8:26] 143 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
[8:27] 144 map Fpr location see Map1 C1; Map2 F4.
[8:27] 145 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] 146 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:28] 147 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] 148 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
[8:29] 149 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:30] 150 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
[8:30] 151 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.
