Matius 15:34

15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.”

Matius 15:38

15:38 Not counting children and women, ¹  there were four thousand men who ate. ² 

Markus 8:5-9

8:5 He asked them, “How many loaves do you have?” They replied, “Seven.” 8:6 Then ³  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So ⁴  they served the crowd. 8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well. 8:8 Everyone ⁵  ate and was satisfied, and they picked up the broken pieces left over, seven baskets full. 8:9 There were about four thousand ⁶  who ate. ⁷  Then he dismissed them. ⁸ 

Markus 8:17-21

8:17 When he learned of this, ⁹  Jesus said to them, “Why are you arguing ¹⁰  about having no bread? Do you still not see or understand? Have your hearts been hardened? 8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? ¹¹  Don’t you remember? 8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ¹²  “Seven.” 8:21 Then ¹³  he said to them, “Do you still not understand?” ¹⁴ 

[15:38]  ¹ tc ‡ Although most witnesses (B C L W ˹³ 33 Ï f sy^s,p,h mae) read “women and children” instead of “children and women,” it is likely that the majority’s reading is a harmonization to Matt 14:21. “Children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ Ë¹] 579 lat sy^c sa bo), and has more compelling internal arguments on its side, suggesting that this is the original reading. NA²⁷, however, agrees with the majority of witnesses.

[15:38]  ² tn Grk “And those eating were four thousand men, apart from children and women.”

[8:6]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:8]  ⁵ tn Grk “They.”

[8:9]  ⁶ sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.

[8:9]  ⁷ tn The words “who ate” are not in the Greek text but have been supplied for clarity.

[8:9]  ⁸ sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.

[8:17]  ⁹ tn Or “becoming aware of it.”

[8:17]  ¹⁰ tn Or “discussing.”

[8:18]  ¹¹ tn Grk “do you not hear?”

[8:20]  ¹² tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[8:21]  ¹³ tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.

[8:21]  ¹⁴ sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).