5.25 Hemorrhages, better “a flow of blood,” i.e., an abnormal discharge producing a state of ritual impurity that theoretically entailed social restriction or exclusion (Lev 12.1–8; 15.19–30); see also note on 1.40–45. The issue of ritual impurity is not mentioned in this story.
5.26 Criticism of physicians is commonplace in some ancient Near Eastern texts (e.g., Tob 2.10; Sir 38.15).
5.27–28 Popular belief in the magical power (v. 30) of holy people prompts the woman’s desire to touch Jesus’ clothes (see note on 5.23; see also 3.10; Lk 6.19; Acts 5.15; 19.11–12). The Markan Jesus interprets her attitude as faith (v. 34).
5.31 The disciples’ words here (cf. Mt 9.20–22; Lk 8.45–46) recall their protest in 4.38.
5.33 The woman’s fear and trembling were in reaction to what had happened to her (see notes on 4.41; 5.15), not in response to having been found out (cf. Lk 8.47). Fell down before him. See also 3.11; 5.22.
5.34 Daughter (see also vv. 23, 35), your faith has made you well. See notes on 2.5; 5.23. Go in peace, a common Semitic farewell (Judg 18.6; 1 Sam 1.17; 20.42; Lk 7.50; Acts 16.36; Jas 2.16), suggests the wholeness associated with being healed.
5.36 Do not fear, only believe recalls a similar shift in vv. 33–34 (cf. 4.40).
5.37 Seclusion from the public is a conventional feature of some ancient miracle stories (see also v. 40; 7.33; 8.23; 1 Kings 17.19; 2 Kings 4.4, 33; Acts 9.40). Along with Andrew (1.16–20, 29; 13.3), Peter, James, and John are prominent among the Twelve (3.16–17; 9.2; 14.33).
5.38 Weeping and wailing. The mourners here may have been hired professionals.
5.39 Partly because sleeping is a common euphemism for death in the NT (e.g., Eph 5.14; 1 Thess 5.10), Jesus’ assessment of the child’s condition is ambiguous. The context, however, suggests that the girl was really dead and that Jesus’ remark indicates the ease with which he will bring her back to life.
5.40 They laughed at him, i.e., skeptically (see also vv. 31, 35; 2 Kings 5.11; Jn 11.39).
5.41 He took her by the hand (see also 1.31; Acts 3.7; notes on 5.23; 5.25). Talitha cum, one of several Semitic expressions interpreted by Mark (3.17; 7.11, 34;11.9–10; 14.36; 15.22, 34, 42), is reminiscent of the use of foreign phrases in ancient miracle stories. The different Greek words for the child’s arising (vv. 41–42) were also used by Jews and Christians with reference to resurrection (e.g., 6.14, 16; 8.31; 12.23, 25–26; 16.6; Acts 2.24; 1 Cor 15.12–20).
5.42 The girl’s age is probably mentioned simply to indicate that she was old enough to walk, though note the oblique correspondence with v. 25. Overcome with amazement. See note on 1.22.
5.43 Jesus’ injunction to silence does not seem to be related to the secret of his identity. Rather, it makes the point that a mysterious and overwhelming event, a raising from the dead, should not be spoken about casually.
Mark 6
The Rejection of Jesus at Nazareth
1He left that place and came to his hometown, and his disciples followed him. 2On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, “Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! 3Is not this the carpenter, the son of Marya and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offenseb at him. 4Then Jesus said to them, “Prophets are not without honor, except in their hometown, and among their own kin, and in their own house.” 5And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. 6And he was amazed at their unbelief.
The Mission of the Twelve
Then he went about among the villages teaching. 7He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. 8He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; 9but to wear sandals and not to put on two tunics. 10He said to them, “Wherever you enter a house, stay there until you leave the place. 11If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them.” 12So they went out and proclaimed that all should repent. 13They cast out many demons, and anointed with oil many who were sick and cured them.
The Death of John the Baptist
14King Herod heard of it, for Jesus’c name had become known. Some wered saying, “John the baptizer has been raised from the dead; and for this reason these powers are at work in him.” 15But others said, “It is Elijah.” And others said, “It is a prophet, like one of the prophets of old.” 16But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”
17For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, because Herode had married her. 18For John had been telling Herod, “It is not lawful for you to have your brother’s wife.” 19And Herodias had a grudge against him, and wanted to kill him. But she could not, 20for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed;f and yet he liked to listen to him. 21But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. 22When his daughter Herodiasg came in and danced, she pleased Herod and his guests; and the king said to the girl, “Ask me for whatever you wish, and I will give it.” 23And he solemnly swore to her, “Whatever you ask me, I will give you, even half of my kingdom.” 24She went out and said to her mother, “What should I ask for?” She replied, “The head of John the baptizer.” 25Immediately she rushed back to the king and requested, “I want you to give me at once the head of John the Baptist on a platter.” 26The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. 27Immediately the king sent a soldier of the guard with orders to bring John’sh head. He went and beheaded him in the prison, 28brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. 29When his disciples heard about it, they came and took his body, and laid it in a tomb.
Feeding the Five Thousand
30The apostles gathered around Jesus, and told him all that they had done and taught. 31He said to them, “Come away to a deserted place all by yourselves and rest a while.” For many were coming and going, and they had no leisure even to eat. 32And they went away in the boat to a deserted place by themselves. 33Now many saw them going and recognized them, and they hurried there on foot from all the towns and arrived ahead of them. 34As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things. 35When it grew late, his disciples came to him and said, “This is a deserted place, and the hour is now very late; 36send them away so that they may go into the surrounding country and villages and buy something for themselves to eat.” 37But he answered them, “You give them something to eat.” They said to him, “Are we to go and buy two hundred denariii worth of bread, and give it to them to eat?” 38And he said to them, “How many loaves have you? Go and see.” When they had found out, they said, “Five, and two fish.” 39Then he ordered them to get all the people to sit down in groups on the green grass. 40So they sat down in groups of hundreds and of fifties. 41Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all. 42And all ate and were filled; 43and they took up twelve baskets full of broken pieces and of the fish. 44Those who had eaten the loaves numbered five thousand men.
Jesus Walks on the Water
45Immediately he made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dismissed the crowd. 46After saying farewell to them, he went up on the mountain to pray.
47When evening came, the boat was out on the sea, and he was alone on the lan
d. 48When he saw that they were straining at the oars against an adverse wind, he came towards them early in the morning, walking on the sea. He intended to pass them by. 49But when they saw him walking on the sea, they thought it was a ghost and cried out; 50for they all saw him and were terrified. But immediately he spoke to them and said, “Take heart, it is I; do not be afraid.” 51Then he got into the boat with them and the wind ceased. And they were utterly astounded, 52for they did not understand about the loaves, but their hearts were hardened.
Healing the Sick in Gennesaret
53When they had crossed over, they came to land at Gennesaret and moored the boat. 54When they got out of the boat, people at once recognized him, 55and rushed about that whole region and began to bring the sick on mats to wherever they heard he was. 56And wherever he went, into villages or cities or farms, they laid the sick in the marketplaces, and begged him that they might touch even the fringe of his cloak; and all who touched it were healed.
next chapter
* * *
a Other ancient authorities read son of the carpenter and of Mary
b Or stumbled
c Gk his
d Other ancient authorities read He was
e Gk he
f Other ancient authorities read he did many things
g Other ancient authorities read the daughter of Herodias herself
h Gk his
i The denarius was the usual day’s wage for a laborer
6.1–6a Cf. Mt 13.53–58; Lk 4.16–30. Jesus’ rejection in his homeland concludes the section on epiphanies of divine power in a way that recalls the resistance to him in 2.1–3.6.
6.2 Astounded. See note on 1.22. Where did this man get all this? See also 3.22; Jn 7.15. Jesus’ wisdom likely refers to his teaching, represented in 4.1–34. Deeds of power. See 4.35–5.43.
6.3 The Greek word translated here as carpenter (cf. Mt 13.55) can also refer to an artisan in stone, metal, or wood. Because Jewish lineage was traced through one’s father (cf. Jn 6.42), the son of Mary is an unexpected phrase of debatable significance; see also notes on 3.31;3.35. They took offense, lit. “they were scandalized” see also note on 4.17 (cf. 1 Cor 1.23; Gal 5.11).
6.4 This saying appears in various forms in Lk 4.24; Jn 4.44, and some noncanonical Gospels. Among their own kin…in their own house. See also 3.21, 31–32.
6.5 He could do no deed of power there. Cf. Mt 13.58. Laid his hands on…cured them. See note on 5.23.
6.6a Unbelief, or “lack of faith.” Cf. 5.34, 36; see also note on 2.5.
6.6b–8.26 The extension of Jesus’ mission within and beyond Galilee (6.6b–13; 6.30–51; 6.53–8.13;8.22–26), the increasing enmity of secular rulers (6.14–29), and the growing blindness of the disciples (6.52; 8.14–21).
6.6b Cf. Mt 9.35. A transitional “summary report” (see note on 1.32–34).
6.7–30 Cf. Mt 10.1, 9–14; 14.1–12; Lk 9.1–10a. The death of John (vv. 14–29) is bracketed by the dispatch and return of the Twelve (vv. 7–13, 30; see note on 2.1–12).
6.7–9 Here the summonses in 1.17, 20; 3.13–15 are intensified.
6.7 Two by two. See also Lk 10.1; Acts 13.2–3; cf. Deut 17.6; 19.15; Mt 18.16; Jn 8.17; 2 Cor 13.1; 1 Tim 5.19. Unclean spirits. See note on 1.23.
6.8–9 Cynic preachers of antiquity carried bread and a beggar’s bag; even staff and sandals are prohibited in Mt 10.10; Lk 9.3; 10.4.
6.10 The place, i.e., the village or region in which a hospitable house was located.
6.11 Shake off the dust…on your feet. On one level, this gesture shames those who refused to grant hospitality to the missionaries. On another, it is testimony against them, leading to condemnation of such people at the final judgment.
6.12 See also 1.4, 14–15.
6.13 Anointed with oil. See also Jas 5.14.
6.14 Herod Antipas, son of Herod the Great and tetrarch of Galilee and Perea (4 BCE–39 CE; see also 3.6; 8.15; Lk 1.5; 3.1), was apparently referred to as king by ordinary people. John the baptizer. See 1.4–9. Powers. See 5.30; 6.2; cf. Jn 10.41.
6.15 Elijah, harbinger of the “day of the LORD” in Mal 3.1–2; 4.5–6. Cf. Mk 1.2; 9.9–13; see also note on 1.6. A prophet. Cf. Deut 18.15–22. Public speculation about Jesus is similarly described in 8.28; cf. Jn 1.19–21.
6.17 Jesus’ own ministry commenced after John had been arrested (1.14). According to the Jewish historian Josephus, Herodias had not been married to Philip but to another brother of Antipas, whose name was Herod (War 2.182; Antiquities 18.240–44).
6.18 The illegality of such marriage is stipulated in Lev 18.16; 20.21.
6.19–20 John’s reaction recalls that of Eleazar (2 Macc 6.18–31; 4 Macc 5.1–7.23); Herodias’s recalls that of Jezebel (1 Kings 19.1–3). Like Ahab (1 Kings 21.1–16), Herod is portrayed as a weak governor, manipulated by his wife (v. 26).
.22 Herod’s daughter (named Salome, according to Josephus) is identified as Herodias here. This identification was amended in some manuscripts of Mark (cf. Mt 14.6; see also text note c).
6.23 I will give…kingdom. See Esth 5.3, 6; 7.2.
6.27 Soldier of the guard, translation of a Greek term that came to refer to an “executioner.”
6.29 Took his body, laid it in a tomb. Cf. 15.45–46.
6.30 Apostles. See note on 3.14.
6.31–56 Renewed teaching and more mighty deeds.
6.31–44 Cf. Mt 14.13–21; Lk 9.10–17; Jn 6.1–13. The feeding of the five thousand recalls Israel’s miraculous sustenance by God (Ex 16.13–35; Num 11.1–35; Neh 9.15; Ps 78.17–31; Isa 49.8–13) as well as Jewish expectations of an end-time feast for God’s elect (Isa 25.6–8; Mt 22.1–14; Lk 14.15–24).
6.31 A deserted place (also vv. 32, 35). See note on 1.35. No leisure even to eat. See also 3.20.
6.33 All the towns, another instance of Markan exaggeration (see, e.g., 1.32).
6.34 Sheep without a shepherd. See Num 27.15–17; 1 Kings 22.17; 2 Chr 18.16; Ezek 34.1–31; Jdt 11.19; Mt 9.36.
6.37 Two hundred denarii, a sum beyond reach. A denarius represented a laborer’s daily wage (Mt 20.2, 9, 13),
6.39 Groups, lit. “symposia,” suggesting a banquet’s conviviality.
6.40 Companies of hundreds and of fifties were prescribed for aspects of community life among the Dead Sea sectarians (see also Ex 18.21, 25).
6.41 He looked up to heaven. See also 7.34; Job 22.26; Ps 121.1; Lk 18.13; Jn 11.41. Jesus’ actions (taking, blessed, broke, gave; cf. 8.6) were customary for a host at a Jewish meal; see also 14.22.
6.42–44 The multitude’s satisfaction and the abundant leftovers confirm the miracle (see also 2 Kings 4.42–44). The symbolic significance, if any, of the numbers twelve and five thousand is unclear (also five and two in v. 38).
6.45–52 Cf. Mt 14.22–33; Jn 6.15–21. Another epiphany of Jesus on the sea (see also 4.35–41; Jn 21.1–14).
6.45 Bethsaida, on the north-northeast shore of the Sea of Galilee.
6.46 He went up on the mountain to pray. See notes on 1.35;3.13.
6.48 Early in the morning, lit. “around the fourth watch of the night” (between 3:00 and 6:00 A.M.). Walking on the sea. See notes on 4.37; 4.41. He intended to pass them by, a remark typical of theophanies; it alludes to God’s veiled self-disclosure to Moses (Ex 33.18–23) and Elijah (1 Kings 19.11–12).
6.50 It is I, lit. “I am,” an expression of divine self-revelation in the OT (Ex 3.13–15; Isa 41.4; 43.10–11; see also, e.g., Jn 4.26; 6.20, 35). Take heart…do not be afraid. See note on 4.40.
6.51 The wind ceased. See 4.39. Astounded. See note on 4.41.
6.52 They did not understand. See note on 4.13. Loaves. See vv. 37–38, 41, 44. Their hearts were hardened. See note on 3.5.
6.53–56 Cf. Mt 14.34–36. A transitional “summary report” (see note on 1.32–34).
6.53 Oddly, they came to land at Gennesaret, on the northwest shore of the Sea of Galilee (cf. v. 45); see also note on 5.1.
6.56 The fringe of his cloak, possibly the tassel that Jewish
males were required to wear (Num 15.37–41; Deut 22.12; see also Mt 9.20; Lk 8.44). All…healed. See note on 5.27–28.
Mark 7
The Tradition of the Elders
1Now when the Pharisees and some of the scribes who had come from Jerusalem gathered around him, 2they noticed that some of his disciples were eating with defiled hands, that is, without washing them. 3(For the Pharisees, and all the Jews, do not eat unless they thoroughly wash their hands,a thus observing the tradition of the elders; 4and they do not eat anything from the market unless they wash it;b and there are also many other traditions that they observe, the washing of cups, pots, and bronze kettles.c) 5So the Pharisees and the scribes asked him, “Why do your disciples not lived according to the tradition of the elders, but eat with defiled hands?” 6He said to them, “Isaiah prophesied rightly about you hypocrites, as it is written,
‘This people honors me with their lips,
but their hearts are far from me;
7in vain do they worship me,
teaching human precepts as doctrines.’
8You abandon the commandment of God and hold to human tradition.”
9Then he said to them, “You have a fine way of rejecting the commandment of God in order to keep your tradition! 10For Moses said, ‘Honor your father and your mother’ and, ‘Whoever speaks evil of father or mother must surely die.’ 11But you say that if anyone tells father or mother, ‘Whatever support you might have had from me is Corban’(that is, an offering to Gode)—12then you no longer permit doing anything for a father or mother, 13thus making void the word of God through your tradition that you have handed on. And you do many things like this.”
14Then he called the crowd again and said to them, “Listen to me, all of you, and understand: 15there is nothing outside a person that by going in can defile, but the things that come out are what defile.”f
HarperCollins Study Bible Page 453