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Mark 6
New English Translation

Rejection at Nazareth

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

Sending Out the Twelve Apostles

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

The Death of John the Baptist

14 Now[q] King Herod[r] heard this, for Jesus’[s] name had become known. Some[t] were saying, “John the baptizer[u] has been raised from the dead, and because of this, miraculous powers are at work in him.” 15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.” 16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!” 17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod[v] had married her. 18 For John had repeatedly told[w] Herod, “It is not lawful for you to have your brother’s wife.”[x] 19 So Herodias nursed a grudge against him and wanted to kill him. But[y] she could not 20 because Herod stood in awe of[z] John and protected him, since he knew that John[aa] was a righteous and holy man. When Herod[ab] heard him, he was thoroughly baffled,[ac] and yet[ad] he liked to listen to John.[ae]

21 But[af] a suitable day[ag] came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 22 When his daughter Herodias[ah] came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 23 He swore to her,[ai] “Whatever you ask I will give you, up to half my kingdom.”[aj] 24 So[ak] she went out and said to her mother, “What should I ask for?” Her mother said,[al] “The head of John the baptizer.”[am] 25 Immediately she hurried back to the king and made her request:[an] “I want the head of John the Baptist on a platter immediately.” 26 Although it grieved the king deeply,[ao] he did not want to reject her request because of his oath and his guests. 27 So[ap] the king sent an executioner at once to bring John’s[aq] head, and he went and beheaded John in prison. 28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 29 When John’s[ar] disciples heard this, they came and took his body and placed it in a tomb.

The Feeding of the Five Thousand

30 Then[as] the apostles gathered around Jesus and told him everything they had done and taught. 31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat). 32 So they went away by themselves in a boat[at] to some remote place. 33 But many saw them leaving and recognized them, and they hurried on foot[au] from all the towns[av] and arrived there ahead of them.[aw] 34 As Jesus[ax] came ashore[ay] he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So[az] he taught them many things.

35 When it was already late, his disciples came to him and said, “This is an isolated place[ba] and it is already very late. 36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” 37 But he answered them,[bb] “You[bc] give them something to eat.” And they said, “Should we go and buy bread for 200 silver coins[bd] and give it to them to eat?” 38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five—and two fish.” 39 Then he directed them all to sit down in groups on the green grass. 40 So they reclined in groups of hundreds and fifties. 41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He[be] gave them to his[bf] disciples to serve the people, and he divided the two fish among them all. 42 They all ate and were satisfied, 43 and they picked up the broken pieces and fish that were left over, twelve baskets full. 44 Now[bg] there were 5,000 men[bh] who ate the bread.[bi]

Walking on Water

45 Immediately Jesus[bj] made his disciples get into the boat[bk] and go on ahead to the other side, to Bethsaida, while he dispersed the crowd. 46 After saying goodbye to them, he went to the mountain to pray. 47 When evening came, the boat was in the middle of the sea and he was alone on the land. 48 He[bl] saw them straining at the oars, because the wind was against them. As the night was ending,[bm] he came to them walking on the sea,[bn] for[bo] he wanted to pass by them.[bp] 49 When they saw him walking on the water[bq] they thought he was a ghost. They[br] cried out, 50 for they all saw him and were terrified. But immediately he spoke to them:[bs] “Have courage! It is I. Do not be afraid.” 51 Then he went up with them into the boat, and the wind ceased. They were completely astonished, 52 because they did not understand about the loaves, but their hearts were hardened.

Healing the Sick

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

Footnotes

  1. Mark 6:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Mark 6:1 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
  3. Mark 6:2 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.
  4. Mark 6:2 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.
  5. Mark 6:3 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([P45vid] ƒ13 33vid [565 579] 700 [2542] it vgmss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.
  6. Mark 6:3 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).
  7. Mark 6:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  8. Mark 6:6 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  9. Mark 6:7 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  10. Mark 6:7 sn The phrase unclean spirits refers to evil spirits.
  11. Mark 6:8 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.
  12. Mark 6:8 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
  13. Mark 6:9 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) 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.
  14. Mark 6:10 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.
  15. Mark 6:11 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.
  16. Mark 6:12 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  17. Mark 6:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  18. Mark 6:14 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.
  19. Mark 6:14 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
  20. Mark 6:14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  21. Mark 6:14 tn While Matthew and Luke consistently use the noun βαπτίστης (baptistēs, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (ho baptizōn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
  22. Mark 6:17 tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.
  23. Mark 6:18 tn The imperfect tense verb is here rendered with an iterative force.
  24. Mark 6:18 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.
  25. Mark 6:19 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  26. Mark 6:20 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
  27. Mark 6:20 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
  28. Mark 6:20 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
  29. Mark 6:20 tc In place of ἠπόρει (ēporei, “he was baffled”) the majority of mss (A C D ƒ1 33 M lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 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 (poieō, “I do”) certainly occurs more frequently than ἀπορέω (aporeō, “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 scribal error.tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporeō) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).
  30. Mark 6:20 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
  31. Mark 6:20 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
  32. Mark 6:21 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  33. Mark 6:21 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.”
  34. Mark 6:22 tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (tēs thugatros autou herōdiados), is supported by א B D L Δ 565; 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 (tēs thugatros autēs tēs herōdiados, “the daughter of Herodias herself”) is supported by A C (W) Θ ƒ13 33 M, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ƒ1, 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.
  35. Mark 6:23 tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (autē polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of P45vid 28; both words are lacking in L; and א A B C2vid ƒ13 33 M 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. NA28 places the word in brackets, indicating some doubt as to its authenticity.
  36. Mark 6:23 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
  37. Mark 6:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  38. Mark 6:24 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
  39. Mark 6:24 tn While Matthew and Luke consistently use the noun βαπτίστης (baptistēs, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (ho baptizōn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
  40. Mark 6:25 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
  41. Mark 6:26 tn Grk “and being deeply grieved, the king did not want.”
  42. Mark 6:27 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  43. Mark 6:27 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
  44. Mark 6:29 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
  45. Mark 6:30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  46. Mark 6:32 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  47. Mark 6:33 tn Grk “ran together on foot.” The idea of συντρέχω (suntrechō) is “to come together quickly to form a crowd” (L&N 15.133).
  48. Mark 6:33 tn Or “cities.”
  49. Mark 6:33 tc The translation here follows the reading προῆλθον (proēlthon, “they preceded”), found in א B (0187) 892 lat co. Some mss (D 28 33 700) read συνῆλθον (sunēlthon, “arrived there with them”), while the majority of mss, most of them late (P84vid [A ƒ13] M syh), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).
  50. Mark 6:34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  51. Mark 6:34 tn Grk “came out [of the boat],” with the reference to the boat understood.
  52. Mark 6:34 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.
  53. Mark 6:35 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
  54. Mark 6:37 tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the sentence has been changed for clarity.
  55. Mark 6:37 tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
  56. Mark 6:37 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.
  57. Mark 6:41 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  58. Mark 6:41 tc ‡ Most mss (P45 A D W Θ ƒ1,13 M lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (tois mathētais, “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many significant mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA28 puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
  59. Mark 6:44 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
  60. Mark 6:44 tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only 5,000 men, but also an unspecified number of women and children.
  61. Mark 6:44 tc Many good mss (P45 א D W Θ ƒ1,13 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 M) 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 initial text of Mark.
  62. Mark 6:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  63. Mark 6:45 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  64. Mark 6:48 tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.
  65. Mark 6:48 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
  66. Mark 6:48 tn Or “on the lake.”
  67. Mark 6:48 tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.
  68. Mark 6:48 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.
  69. Mark 6:49 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).
  70. Mark 6:49 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  71. Mark 6:50 tn Grk “he spoke with them, and said to them.”
  72. Mark 6:53 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).
  73. Mark 6:54 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  74. Mark 6:55 tn Grk “wherever they heard he was.”
  75. Mark 6:56 sn The marketplaces (Greek agora) were not only places of trade and commerce in the first century Greco-Roman world. They were places of discussion and dialogue (the “public square”), places of judgment (courts held session there), places for idle people and those seeking work, and places for children to play.
  76. Mark 6:56 tn Grk “asked that they might touch.”
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Markus 6
Bibelen på hverdagsdansk

Messias bliver mødt med vantro i sin hjemby(A)

6 Senere tog Jesus sammen med disciplene af sted til sin hjemby, Nazaret. 2 Da det blev sabbat, gik de alle ind i synagogen, hvor Jesus fik lejlighed til at undervise. De mange tilhørere blev slået af forundring og udbrød: „Hvor har han alt det fra? Hvordan har han fået så stor en visdom? Hvordan har han kunnet udføre de undere, vi hører om? 3 Han er jo bare en almindelig håndværker, Marias søn. Vi kender hans brødre, Jakob, Jose,[a] Judas og Simon, og hans søstre bor her i byen.” Og fordi de kendte ham, ville de ikke acceptere, at han kunne være Messias.

4 Jesus sagde da til dem: „Ingen steder bliver der set så meget ned på en profet som i hans egen by, i hans hjem og i hans familie.” 5 Han kunne ikke gøre nogen særlige undere iblandt dem, men lagde kun hænderne på nogle få syge og helbredte dem. 6 Og han undrede sig meget over deres mangel på tro.

Derefter gik han videre til landsbyerne deromkring og underviste folk.

Jesus udsender de 12 disciple(B)

7 En dag kaldte Jesus de Tolv sammen og sagde til dem, at han ville sende dem ud to og to sammen, for at de skulle forkynde budskabet om Guds rige. Han gav dem autoritet til at drive onde ånder ud 8-9 og sagde til dem, at de ikke skulle tage andet med på rejsen end deres vandringsstav. „I skal hverken tage mad eller penge med,” fortsatte han, „heller ikke en taske med ekstra tøj og sandaler. 10 Når I kommer til et hjem, hvor de tager imod jer, skal I blive boende dér. Lad være med at flytte fra hus til hus. 11 Hvis ingen vil invitere jer indenfor eller høre på jer, så forlad den by og ryst støvet af jeres fødder som tegn på, at fra nu af er de overladt til deres egen skæbne.”

12 Så tog disciplene af sted. Overalt hvor de kom frem, forkyndte de, at folk skulle ændre deres indstilling og tro på Jesus. 13 De uddrev mange dæmoner og helbredte mange syge, idet de salvede dem med olie.

Kong Herodes funderer over, hvem Jesus er(C)

14 Jesus blev mere og mere kendt, og det varede ikke længe, før også kong Herodes hørte rygterne om ham. Man diskuterede, hvem Jesus egentlig var. Nogle mente, at det måtte være Johannes Døber, der var genopstået fra de døde, og at det var derfor, han kunne gøre mirakler. 15 Andre mente, at det var profeten Elias, som nu var kommet tilbage, mens andre mente, at han var en profet ligesom de kendte profeter fra gamle dage. 16 Da Herodes hørte alle rygterne, sagde han: „Det må være Johannes Døber, der er genopstået fra de døde, ham jeg lod halshugge!”

17-19 Der var nemlig sket det, at Herodes efter pres fra Herodias havde ladet Johannes arrestere og sætte i fængsel. Herodias var egentlig gift med Filip, en bror til Herodes. Alligevel havde Herodes giftet sig med hende, og derfor havde Johannes sagt til ham: „Du har ikke lov til at leve sammen med din brors kone!” Det var Herodias blevet så rasende over, at hun ville have Johannes slået ihjel. Det gik Herodes dog ikke med til, men lod ham arrestere og sætte i fængsel. Herodias blev ved med at hade Johannes, 20 men Herodes var bange for ham og holdt hånden over ham, fordi han vidste, at Johannes var en retskaffen og hellig mand. Hver gang kongen hørte Johannes tale, blev han ilde berørt, men han ville alligevel gerne høre ham.

21 Så en dag fik Herodias sin store chance. Det var Herodes’ fødselsdag, og han holdt fest for alle sine hoffolk og officerer samt Galilæas fremstående borgere.

22 Herodias’ datter kom ind og dansede for selskabet. De blev alle vildt begejstrede, og kongen svor på, at hun skulle få hvad som helst, hun ville have. 23 „Forlang hvad du vil!” råbte han. „Om det så er det halve kongerige, skal du få det!”

24 Pigen løb ud til sin mor og spurgte: „Hvad skal jeg forlange?”

„Johannes Døbers hoved,” svarede Herodias.

25 Pigen løb tilbage til kongen. „Giv mig Johannes Døbers hoved,” sagde hun, „nu med det samme—på et fad!”

26 Kongen blev hed om ørerne, men han kunne ikke få sig selv til at bryde den ed, han lige havde svoret foran alle gæsterne. 27 Så han gav straks en ordre til en af vagterne, som med det samme gik ned i fængslet og halshuggede Johannes. 28 Hovedet blev bragt op på et fad og overrakt til den unge pige, der gav det videre til sin mor.

29 Da Johannes’ disciple hørte, hvad der var sket, kom de og hentede hans lig og begravede det.

Bespisningen af de 5000(D)

30 De apostle, som Jesus havde sendt ud to og to, kom nu tilbage og fortalte om alt det, de havde udført og undervist om. 31 „I trænger til at hvile jer,” sagde Jesus. „Lad os tage hen til et øde sted, hvor vi kan være alene.” Folk blev nemlig ved med at komme og gå, så de ikke engang havde ro til at spise.

32 Så sejlede de ud på søen for at tage hen til et øde sted. 33 Men mange mennesker, som havde set dem tage af sted, løb langs bredden og nåede frem til stedet i forvejen. Også mange folk fra byerne deromkring sluttede sig til flokken. 34 Da Jesus gik i land, blev han mødt af en stor skare mennesker, der havde samlet sig, og han blev fyldt af medlidenhed, for de var som får uden hyrde. Og han begyndte at undervise dem om mange ting.

35 Sidst på eftermiddagen kom hans disciple hen til ham og sagde: „Det er ved at blive sent, og stedet her er øde. 36 Du må hellere sende alle de mennesker bort, så de kan gå hen til gårdene og landsbyerne heromkring og købe sig noget at spise.”

37 „I kan give dem noget at spise!” svarede Jesus.

„Vil du have, at vi skal købe brød for 200 denarer[b] til alle de mennesker!” spurgte de.

38 „Gå hen og se efter, hvad vi selv har af brød,” svarede han.

Et øjeblik efter kom de igen. „Vi har fem brød og to fisk,” sagde de.

39 Han bad dem så om at få folk til at sætte sig ned på rad og række i det grønne græs, 40 og de satte sig i rækker med 50 mand i hver. Det blev til 100 rækker.[c] 41 Jesus tog nu de fem brød og de to fisk, så op mod himlen og takkede Gud for dem. Derefter brækkede han brødene i stykker og begyndte at dele ud til disciplene, for at de skulle give dem videre til alle de mennesker, der var til stede. Også de to fisk blev delt ud, 42 og alle fik nok og blev mætte. 43-44 5000 mænd blev bespist, og bagefter samlede man de tiloversblevne stykker brød og fisk sammen. Det blev til 12 fyldte kurve.

Disciplenes tøvende tro(E)

45 Straks efter gav Jesus disciplene besked om at gå i båden og sejle i forvejen i retning af Betsajda, mens han selv sendte folkeskaren bort. 46 Da han havde gjort det, gik han op på bjergskråningen for at bede.

47 Det var efterhånden blevet ud på natten, og båden var allerede et godt stykke ude på søen. Inde på land stod Jesus alene, 48 og han kunne se, hvordan disciplene sled i det med årerne, for de havde strid modvind. Kort før daggry kom Jesus gående ud til dem på vandet, og han nåede helt op på siden af båden, før de opdagede ham. 49 Da de så en skikkelse gå på vandet, skreg de af rædsel, for de troede, det var et spøgelse. 50 Men Jesus råbte til dem: „I skal ikke være bange—det er mig!” 51 Så klatrede han op i båden til dem, og straks lagde vinden sig. Disciplene var overvældede og ude af stand til at fatte, hvad der foregik. 52 At Jesus netop havde udført et mirakel ved at bespise 5000 mennesker, var ikke nok til, at de forstod, at for ham var det overnaturlige naturligt.

Helbredelser i Genesaret området(F)

53 De styrede nu båden ind mod land og lagde til ved et sted, som kaldes Genesaret. 54 Aldrig så snart var de kommet ned fra båden, før folk genkendte ham. 55 De skyndte sig rundt i hele omegnen for at fortælle, at Jesus var kommet. En masse syge blev bragt til ham på bårer, 56 og hvor han end kom i landsbyer og byer og omkring på gårdene, blev de syge lagt ud på åbne pladser. Overalt tiggede lidende mennesker om at få lov at røre ved kvasten på hans bedesjal, og alle, der rørte ved ham, blev raske.

Footnotes

  1. 6,3 Det hebraiske navn er sandsynligvis Joshe, og de græske håndskrifter varierer både her og i Matt. 13,55 mellem Josef, Jose og Joses.
  2. 6,37 En denar svarede til en almindelig dagløn.
  3. 6,40 Teksten her gør det ikke helt klart, hvordan de satte sig, men det har været på en måde, så det var let at beregne, at der var 5000 mænd. Ud fra Lukas 9,14 kan man se, at der var 50 mænd i hver række. Kvinder og børn satte sig formodentlig bag ved manden og blev ikke talt med.
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