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Mark 6
The Voice

Jesus at last arrives at the miracle He was asked to perform: the healing of Jairus’s daughter. But He is too late—the girl is already dead. Although Jesus later raises other dead people back to life, up to this point He has not yet performed such a powerful miracle. No one has an inkling of His power over the forces of life and death. He allows only His closest disciples to see this first miracle of resurrection, and He urges everyone who sees it to keep it quiet. Nevertheless, it is this miracle that first demonstrates to those who see it that He does indeed have power over death itself.

6 Jesus went back into His own hometown where He had grown up, and His disciples followed Him there. 2 When the Sabbath came, He went into the synagogue in Nazareth and began to teach as He had done elsewhere, and many of those who heard Him were astonished.

Those in the Synagogue: Where did He gain this wisdom? And what are all these stories we’ve been hearing about the signs and healings He’s performed? Where did He get that kind of power? 3 Isn’t this Jesus, the little boy we used to see in Joseph’s carpenter shop? Didn’t He grow up to be a carpenter just like His father? Isn’t He the son of Mary over there and the brother of James, Joses, Judas, Simon, and their sisters? Who does He think He is?

And when they had thought about it that way, they became indignant and closed themselves to His message.

Jesus (seeing this): 4 A prophet can find honor anywhere except in his hometown, among his own people, and in his own household.

5 He could not do any of His great works among them except with a few of the sick, whom He healed by laying His hands upon them. 6 He was amazed by the stubbornness of their unbelief.

Jesus went out among the villages teaching, 7 and He called the twelve to Him and began to send them out in pairs. He gave them authority over unclean spirits 8 and instructed them to take nothing with them but a staff: no money, no bread, no bag, 9 nothing but the sandals on their feet and the coat[a] on their back.

Jesus: 10 When you go into a house, stay there until it is time for you to leave that town. 11 And if someone will not accept you and your message, when you leave, shake off the dust of that place from your feet as a judgment against it. [On the day of judgment, that city will wish for the punishment of Sodom and Gomorrah.][b]

12 And so His disciples went out into the countryside, preaching the changed life[c] as Jesus had taught them, 13 casting out unclean spirits and anointing the sick with oil to heal them.

14 Jesus had become so well known that King Herod received reports of all that Jesus was doing. Some were saying[d] that John the Baptist[e] had been raised from the dead and that these mighty works were the fruits of his resurrection.

Others (disagreeing): 15 No, this Jesus is Elijah, returned to work on the earth.

And still others said He was another of the prophets.

Herod (to himself): 16 No, it is John, the prophet I beheaded, risen from the dead.

For the blood of John was on his hands. 17-18 Herod had imprisoned John in the days before Jesus began His teaching. John had preached to Herod that he should not have married his own brother’s wife, Herodias, for so it is written in the Hebrew Scriptures: “It is not lawful for one to marry his brother’s wife.”[f]

19 Herodias held a grudge against John and would have had him killed, but she couldn’t. 20 Herod feared John as a holy and righteous man and did what he could to protect him. John taught hard truths,[g] and yet Herod found he usually liked hearing them.

So Herod had put John in prison instead of executing him; 21-22 and there John sat until Herod’s birthday, when the governor held a great state dinner. That night, Herod’s stepdaughter danced beautifully for the state officials; and the king proclaimed a solemn vow in the presence of his honored guests, military officers, and some of the leading men of Galilee.

Herod: Ask me whatever you wish, and I will grant it. 23 Whatever you want, I will give you—up to half my province.

24 She went out and consulted with her mother, Herodias, who had only one great desire and told her daughter what she must say.

Herod’s Stepdaughter (immediately, in response to Herod): 25 I want the head of John the Baptist[h]—right now—delivered to me on a platter.

26 Herod was horrified, but he had sworn an oath and could not break his word in front of his invited guests. 27 So immediately he sent an executioner to the prison to behead John and bring them the head. 28 It was brought to the girl upon a platter, and she took it to her mother.

29 When John’s disciples were told of this, they came for his body and gave it a proper burial.

30 Now the twelve returned from their travels and told Him what they had done, whom they had seen, and how they had spread the news of God’s kingdom.

Jesus (to the disciples): 31 Let us go out into the wilderness for a while and rest ourselves.

The crowds gathered as always, and Jesus and the twelve couldn’t eat because so many people came and went. 32 They could get no peace until they boarded a boat and sailed toward a deserted place.

33 But the people would not be put off so easily. Those along the shore who recognized Jesus followed along the coast. People pushed out of all the cities and gathered ahead of Him 34 so that when Jesus came ashore and saw this crowd of people waiting for Him in a place that should have been relatively deserted, He was moved with compassion. They were like sheep without a shepherd.

He began to teach them many things 35 as the day passed; at last the disciples came to Jesus.

Disciples: It is getting late, and there is nothing around for miles. 36 Send these people to the surrounding villages so they can buy something to eat.

Jesus: 37 Why don’t you give them something to eat?

Disciples (looking at Him): What? It would cost a fortune[i] to buy bread for these people!

Jesus: 38 Does anyone have any bread? Go and see.

Disciples (returning from the crowd): There are five pieces of flatbread and two fish, if that makes any difference.

Jesus: 39-40 Listen, tell them to gather in smaller groups and sit on that green patch of grass.

And so the disciples gathered the people in groups of 100 or of 50, and they sat down.

41 Jesus took the five pieces of flatbread and the two fish, looked up to heaven, thanked God for the food, and broke it. He gave the pieces to the disciples to distribute, 42 and all of the people ate until no one was hungry. 43 Then they gathered twelve baskets full of leftovers.

44 That day, 5,000 men ate their fill of the bread when Jesus fed the hungry crowd.

The disciples pull Jesus aside to point out the obvious: everyone needs to go and eat something.

But Jesus, as usual, isn’t about to be distracted by the obvious. His answer must irritate them even further: “Why don’t you give them something to eat?” Jesus is seeing a much bigger reality. He is deliberately creating a turning point in His ministry: He wants to make them a part of His miracles. From recorders and observers, they will become participants. And so the disciples, not Jesus, tell the people to sit down, pass out the food, and collect the leftovers after everyone has eaten until they are stuffed. The disciples must feel pretty sheepish as they experience how Jesus is making them a part of the miracle—despite their mundane concerns and their frustrations with Him.

45 Not long after, He sent His disciples out onto their boat to sail to Bethsaida on the other shore, and He sent the crowd away. 46 After everyone had gone, He slipped away to pray on a mountain overlooking the sea.

47 When evening came, the boat was out on the sea and He was alone on the land. 48 He saw that the disciples were making little progress because they were rowing against a stiff wind. Before daylight He came near them, walking on the water, and would have passed by them. 49 Some of them saw Him walking on the surface of the water, thought He was a ghost, and cried out. 50 When they all saw Him, they were terrified.

Jesus (immediately calling out): Don’t be frightened. Do you see? It is I.

51 He walked across the water to the boat; and as soon as He stepped aboard, the contrary wind ceased its blowing. They were greatly astonished; 52 although they had just witnessed the miracle of Jesus feeding 5,000 with bread and fish, and other signs besides, they didn’t understand what it all meant and their hearts remained hard.

How can the disciples still be in doubt about Jesus after having been part of so many miracles? Like the Israelites in the Old Testament, the disciples are discovering the truth that miracles don’t produce faith. As Jesus so often points out, the process works the other way around: it’s faith that produces miracles. Miracles are only signs—evidence of truth that you have to know before the miracle. As long as the disciples are still in doubt about who Jesus is, they find their faith constantly challenged and frequently wavering. It will not be until after the resurrection, the greatest miracle of all, that they will come to recognize and believe in Jesus for who He is; and then their hearts will at last open.

53 When they finished their journey, they landed the boat in Gennesaret. 54 People at once recognized Jesus as the Healer. 55 Immediately they hurried to collect the sick and infirm—bringing them to Him in beds if they had to— 56 laying them out in the markets of any village, city, or field where He might pass.

Gennesarites: Just let us touch the fringe of Your robe.

Even the people who touched only it were made whole again.

Footnotes

  1. 6:9 Literally, “not to wear two tunics”
  2. 6:11 Some of the earliest manuscripts omit this portion.
  3. 6:12 Literally, repentance
  4. 6:14 Some of the earliest manuscripts read “He was saying.”
  5. 6:14 Literally, John who immersed, to show repentance
  6. 6:17–18 Leviticus 18:16; 20:21
  7. 6:20 Some early manuscripts read “he did many things.”
  8. 6:25 Literally, John who immersed, to show repentance
  9. 6:37 Literally, 200 denarii, Roman coins
Close NET

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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Mark 6
New Living Translation

Jesus Rejected at Nazareth

6 Jesus left that part of the country and returned with his disciples to Nazareth, his hometown. 2 The next Sabbath he began teaching in the synagogue, and many who heard him were amazed. They asked, “Where did he get all this wisdom and the power to perform such miracles?” 3 Then they scoffed, “He’s just a carpenter, the son of Mary[a] and the brother of James, Joseph,[b] Judas, and Simon. And his sisters live right here among us.” They were deeply offended and refused to believe in him.

4 Then Jesus told them, “A prophet is honored everywhere except in his own hometown and among his relatives and his own family.” 5 And because of their unbelief, he couldn’t do any miracles among them except to place his hands on a few sick people and heal them. 6 And he was amazed at their unbelief.

Jesus Sends Out the Twelve Disciples

Then Jesus went from village to village, teaching the people. 7 And he called his twelve disciples together and began sending them out two by two, giving them authority to cast out evil[c] spirits. 8 He told them to take nothing for their journey except a walking stick—no food, no traveler’s bag, no money.[d] 9 He allowed them to wear sandals but not to take a change of clothes.

10 “Wherever you go,” he said, “stay in the same house until you leave town. 11 But if any place refuses to welcome you or listen to you, shake its dust from your feet as you leave to show that you have abandoned those people to their fate.”

12 So the disciples went out, telling everyone they met to repent of their sins and turn to God. 13 And they cast out many demons and healed many sick people, anointing them with olive oil.

The Death of John the Baptist

14 Herod Antipas, the king, soon heard about Jesus, because everyone was talking about him. Some were saying,[e] “This must be John the Baptist raised from the dead. That is why he can do such miracles.” 15 Others said, “He’s the prophet Elijah.” Still others said, “He’s a prophet like the other great prophets of the past.”

16 When Herod heard about Jesus, he said, “John, the man I beheaded, has come back from the dead.”

17 For Herod had sent soldiers to arrest and imprison John as a favor to Herodias. She had been his brother Philip’s wife, but Herod had married her. 18 John had been telling Herod, “It is against God’s law for you to marry your brother’s wife.” 19 So Herodias bore a grudge against John and wanted to kill him. But without Herod’s approval she was powerless, 20 for Herod respected John; and knowing that he was a good and holy man, he protected him. Herod was greatly disturbed whenever he talked with John, but even so, he liked to listen to him.

21 Herodias’s chance finally came on Herod’s birthday. He gave a party for his high government officials, army officers, and the leading citizens of Galilee. 22 Then his daughter, also named Herodias,[f] came in and performed a dance that greatly pleased Herod and his guests. “Ask me for anything you like,” the king said to the girl, “and I will give it to you.” 23 He even vowed, “I will give you whatever you ask, up to half my kingdom!”

24 She went out and asked her mother, “What should I ask for?”

Her mother told her, “Ask for the head of John the Baptist!”

25 So the girl hurried back to the king and told him, “I want the head of John the Baptist, right now, on a tray!”

26 Then the king deeply regretted what he had said; but because of the vows he had made in front of his guests, he couldn’t refuse her. 27 So he immediately sent an executioner to the prison to cut off John’s head and bring it to him. The soldier beheaded John in the prison, 28 brought his head on a tray, and gave it to the girl, who took it to her mother. 29 When John’s disciples heard what had happened, they came to get his body and buried it in a tomb.

Jesus Feeds Five Thousand

30 The apostles returned to Jesus from their ministry tour and told him all they had done and taught. 31 Then Jesus said, “Let’s go off by ourselves to a quiet place and rest awhile.” He said this because there were so many people coming and going that Jesus and his apostles didn’t even have time to eat.

32 So they left by boat for a quiet place, where they could be alone. 33 But many people recognized them and saw them leaving, and people from many towns ran ahead along the shore and got there ahead of them. 34 Jesus saw the huge crowd as he stepped from the boat, and he had compassion on them because they were like sheep without a shepherd. So he began teaching them many things.

35 Late in the afternoon his disciples came to him and said, “This is a remote place, and it’s already getting late. 36 Send the crowds away so they can go to the nearby farms and villages and buy something to eat.”

37 But Jesus said, “You feed them.”

“With what?” they asked. “We’d have to work for months to earn enough money[g] to buy food for all these people!”

38 “How much bread do you have?” he asked. “Go and find out.”

They came back and reported, “We have five loaves of bread and two fish.”

39 Then Jesus told the disciples to have the people sit down in groups on the green grass. 40 So they sat down in groups of fifty or a hundred.

41 Jesus took the five loaves and two fish, looked up toward heaven, and blessed them. Then, breaking the loaves into pieces, he kept giving the bread to the disciples so they could distribute it to the people. He also divided the fish for everyone to share. 42 They all ate as much as they wanted, 43 and afterward, the disciples picked up twelve baskets of leftover bread and fish. 44 A total of 5,000 men and their families were fed.[h]

Jesus Walks on Water

45 Immediately after this, Jesus insisted that his disciples get back into the boat and head across the lake to Bethsaida, while he sent the people home. 46 After telling everyone good-bye, he went up into the hills by himself to pray.

47 Late that night, the disciples were in their boat in the middle of the lake, and Jesus was alone on land. 48 He saw that they were in serious trouble, rowing hard and struggling against the wind and waves. About three o’clock in the morning[i] Jesus came toward them, walking on the water. He intended to go past them, 49 but when they saw him walking on the water, they cried out in terror, thinking he was a ghost. 50 They were all terrified when they saw him.

But Jesus spoke to them at once. “Don’t be afraid,” he said. “Take courage! I am here![j]” 51 Then he climbed into the boat, and the wind stopped. They were totally amazed, 52 for they still didn’t understand the significance of the miracle of the loaves. Their hearts were too hard to take it in.

53 After they had crossed the lake, they landed at Gennesaret. They brought the boat to shore 54 and climbed out. The people recognized Jesus at once, 55 and they ran throughout the whole area, carrying sick people on mats to wherever they heard he was. 56 Wherever he went—in villages, cities, or the countryside—they brought the sick out to the marketplaces. They begged him to let the sick touch at least the fringe of his robe, and all who touched him were healed.

Footnotes

  1. 6:3a Some manuscripts read He’s just the son of the carpenter and of Mary.
  2. 6:3b Most manuscripts read Joses; see Matt 13:55.
  3. 6:7 Greek unclean.
  4. 6:8 Greek no copper coins in their money belts.
  5. 6:14 Some manuscripts read He was saying.
  6. 6:22 Some manuscripts read the daughter of Herodias herself.
  7. 6:37 Greek It would take 200 denarii. A denarius was equivalent to a laborer’s full day’s wage.
  8. 6:44 Some manuscripts read fed from the loaves.
  9. 6:48 Greek About the fourth watch of the night.
  10. 6:50 Or The ‘I am’ is here; Greek reads I am. See Exod 3:14.
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