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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
Het Boek

Jezus stuurt zijn leerlingen erop uit

6 Daarna vertrok Jezus met zijn leerlingen naar Nazareth, de plaats waar Hij was opgegroeid. 2 De volgende sabbat ging Hij naar de synagoge en nam daar het woord. Iedereen was hoogst verbaasd. ‘Waar heeft Hij dat allemaal vandaan?’ vroeg men elkaar. ‘Hoe komt Hij aan die wijsheid? En hebben jullie gezien wat voor wonderen Hij doet?’ Ze kwamen er niet over uitgepraat. 3 ‘Dit is toch de timmerman, de zoon van Maria en de broer van Jakobus en Jozef en van Judas en Simon? En zijn zusters wonen ook hier in Nazareth. Wat verbeeldt Hij Zich wel?’ Het was duidelijk dat zij niets van Hem moesten hebben. 4 Jezus zei: ‘Een profeet wordt door iedereen geëerd, maar niet door de mensen uit zijn eigen stad en ook niet door zijn familie.’

5 Omdat zij niet geloofden, kon Hij bij hen geen grote wonderen doen. Wel genas Hij een paar zieken door hun de handen op te leggen. 6 Hij verbaasde Zich erover dat de meeste mensen Hem niet geloofden. Hij trok de omliggende dorpen langs en sprak daar over God.

7 Op een dag riep Jezus de twaalf bij Zich. Hij stuurde hen er twee aan twee op uit en gaf hun macht om boze geesten te verjagen. 8 Ze mochten niets meenemen voor onderweg, behalve een stok. 9 Geen brood, geen tas en geen geld. Zelfs niet een extra paar sandalen of schone kleren. 10 ‘Als je in een dorp komt,’ zei Hij, ‘zoek dan een huis waar je kunt logeren. Blijf daar tot je weer verder gaat. 11 Maar het kan zijn dat in sommige dorpen niemand je wil binnenlaten en niemand naar je luistert. Ga dan weg en schud het stof van je voeten als een getuigenis tegen hen. Dan moeten zij het zelf maar weten.’ 12 De leerlingen gingen erop uit. Aan allen die zij ontmoetten, vertelden zij dat zij de zonde de rug moesten toekeren. 13 Uit veel mensen verjoegen zij boze geesten. Zij zalfden veel zieken met olie en maakten hen gezond.

14 Ook Herodes hoorde over Jezus. Iedereen had het over Hem. Sommigen zeiden: ‘Hij is Johannes de Doper, die uit de dood is teruggekomen. Daarom kan Hij zulke grote wonderen doen.’ 15 Maar anderen zeiden dat Hij Elia was en weer anderen noemden Hem een nieuwe profeet. 16 Herodes was ervan overtuigd dat Johannes de Doper die hij had laten onthoofden, weer levend was geworden. 17 Hij had Johannes namelijk gevangen laten nemen, 18 omdat deze had gezegd dat het niet goed was dat hij met Herodias, de vrouw van zijn broer Filippus, samenleefde. 19 Herodias kon hem daarom niet uitstaan en wilde hem laten doden. 20 Maar dat ging niet zomaar, want Herodes had diep ontzag voor hem. Hij wist dat Johannes een eerlijke man was en heel dicht bij God leefde. Daarom nam hij hem in bescherming. Hij vond het ook fijn om met hem te praten, maar kreeg altijd last van zijn geweten, omdat Johannes hem zei waar het op stond. Toch luisterde Herodes graag naar hem.

21 Op een dag zag Herodias haar kans schoon. Het was op de verjaardag van Herodes en hij had mensen van zijn hofhouding, legerofficieren en allerlei voorname burgers uit Galilea uitgenodigd voor het feest. 22 Terwijl ze aan tafel zaten, kwam de dochter van Herodias binnen. Zij danste voor Herodes en zijn gasten en iedereen genoot ervan. Herodes vond het zo mooi dat hij tegen het meisje zei: ‘Vraag wat je maar wilt. Ik zal het je geven.’ 23 Het meisje keek hem ongelovig aan. ‘Ik zweer het je!’ zei hij. ‘Wat je mij ook vraagt, ik zal het je geven, al is het de helft van mijn koninkrijk!’

24 Zij ging naar buiten en vroeg aan haar moeder: ‘Wat moet ik vragen?’ Haar moeder zei: ‘Vraag hem om het hoofd van Johannes de Doper.’ 25 Het meisje liep direct naar de koning terug. ‘Ik wil onmiddellijk een schaal hebben met het hoofd van Johannes de Doper erop,’ zei zij tegen hem. 26 Dat vond Herodes verschrikkelijk, maar hij durfde niet te weigeren, omdat zijn gasten hadden gehoord wat hij het meisje had beloofd. 27 Met tegenzin stuurde hij een van zijn lijfwachten naar de gevangenis om het hoofd van Johannes te halen. De man ging weg en onthoofdde Johannes. 28 Hij kwam terug met het hoofd op een schaal en gaf het aan het meisje. En zij gaf het aan haar moeder. 29 Toen de leerlingen van Johannes dit hoorden, gingen ze zijn lijk halen en begroeven het.

30 De apostelen die er door Jezus op uitgestuurd waren, kwamen terug. Zij vertelden Hem wat zij allemaal hadden gezegd en gedaan. 31 Hij zei tegen hen: ‘Kom, we gaan naar een stille plaats, dan kunnen we een beetje uitrusten.’ Want er liepen zoveel mensen heen en weer dat ze niet eens de kans kregen rustig te eten. 32 Zij gingen de boot in en voeren weg om ergens alleen te zijn. 33 De mensen die hen zagen wegvaren, konden wel raden waar zij naar toe gingen en liepen er ook heen.

Vijf broden en twee vissen

34 Toen Jezus uit de boot stapte, zag het op de oever zwart van de mensen die uit de dorpen en steden waren gekomen. Hij had met hen te doen, het leek net een kudde schapen zonder herder. Daarom vertelde Hij hun weer over God.

35 Tegen de avond zeiden zijn leerlingen: ‘Het is al laat. U moet de mensen maar wegsturen, 36 dan kunnen ze naar de dorpen en boerderijen gaan om eten te kopen. Hier kunnen zij niets krijgen, er woont hier niemand.’ 37 Maar Jezus antwoordde: ‘Geven jullie hun maar te eten.’ ‘Moeten wij dan brood gaan kopen?’ vroegen ze. ‘Het kost een kapitaal om al die mensen te eten te geven!’ 38 ‘Hoeveel brood hebben jullie?’ vroeg Hij. ‘Ga eens kijken.’ 39 ‘We hebben vijf broden,’ zeiden ze, ‘en ook nog twee vissen.’ Jezus zei tegen de mensen dat zij in groepen in het gras moesten gaan zitten. 40 Even later zaten zij op het gras in groepen van vijftig en honderd personen. 41 Hij nam de vijf broden en de twee vissen, keek op naar de hemel en dankte God voor dit eten. Daarna brak Hij de broden in stukken. Zijn leerlingen moesten die uitdelen onder de mensen. Ook de vissen verdeelde Hij. 42 Iedereen at tot hij genoeg had. 43 Na de maaltijd werd het overschot opgehaald en in manden gedaan: dat waren twaalf manden vol! 44 Er waren daar heel veel mensen, het aantal mannen alleen al bedroeg vijfduizend.

Jezus loopt over het meer

45 Hierna zei Jezus tegen zijn leerlingen dat zij vlug moesten overvaren naar Betsaïda. Hij zou later komen, wanneer Hij de mensen zou hebben weggestuurd.

46 Toen iedereen weg was, ging Jezus de berg op om te bidden, alleen. 47 Om een uur of drie ʼs nachts waren de leerlingen nog maar midden op het meer. 48 Jezus zag hoe zij tegen de wind in moesten roeien. Hij liep over het meer naar hen toe en stond op het punt hen voorbij te gaan. 49 Zij schrokken vreselijk en dachten dat ze een spook zagen. Zij schreeuwden van angst. 50 Jezus kalmeerde hen meteen. ‘Ik ben het,’ zei Hij, ‘wees maar niet bang.’ 51 Hij stapte bij hen in de boot en de wind ging liggen. De leerlingen waren met stomheid geslagen. Hier konden ze niet bij. 52 Want ze begrepen nog steeds niet wie Hij was. Zelfs niet na het wonder met de broden dat ze ʼs avonds hadden gezien.

53 Zij meerden bij Gennésareth af en gingen aan land. 54 De mensen die op de kant stonden, herkenden Jezus onmiddellijk. 55 Zij vertelden overal in de omtrek dat Hij er was en begonnen zieken naar Hem toe te dragen. 56 Waar Hij ook kwam, in dorpen, steden of gehuchten, overal legde men de zieken op het marktplein. Overal smeekte men Hem of de zieken de kwast van zijn mantel mochten aanraken. En alle zieken die Hem aanraakten, werden genezen.

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