Markus 6:1--7:37
Konteks6:1 Now 1 Jesus left that place and came to his hometown, 2 and his disciples followed him. 6:2 When the Sabbath came, he began to teach in the synagogue. 3 Many who heard him were astonished, saying, “Where did he get these ideas? 4 And what is this wisdom that has been given to him? What are these miracles that are done through his hands? 6:3 Isn’t this the carpenter, the son 5 of Mary 6 and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. 6:4 Then 7 Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” 6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. 6:6 And he was amazed because of their unbelief. Then 8 he went around among the villages and taught.
6:7 Jesus 9 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. 10 6:8 He instructed them to take nothing for the journey except a staff 11 – no bread, no bag, 12 no money in their belts – 6:9 and to put on sandals but not to wear two tunics. 13 6:10 He said to them, “Wherever you enter a house, stay there 14 until you leave the area. 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off 15 your feet as a testimony against them.” 6:12 So 16 they went out and preached that all should repent. 6:13 They cast out many demons and anointed many sick people with oil and healed them.
6:14 Now 17 King Herod 18 heard this, for Jesus’ 19 name had become known. Some 20 were saying, “John the baptizer 21 has been raised from the dead, and because of this, miraculous powers are at work in him.” 6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.” 6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!” 6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod 22 had married her. 6:18 For John had repeatedly told 23 Herod, “It is not lawful for you to have your brother’s wife.” 24 6:19 So Herodias nursed a grudge against him and wanted to kill him. But 25 she could not 6:20 because Herod stood in awe of 26 John and protected him, since he knew that John 27 was a righteous and holy man. When Herod 28 heard him, he was thoroughly baffled, 29 and yet 30 he liked to listen to John. 31
6:21 But 32 a suitable day 33 came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias 34 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.” 6:23 He swore to her, 35 “Whatever you ask I will give you, up to half my kingdom.” 36 6:24 So 37 she went out and said to her mother, “What should I ask for?” Her mother 38 said, “The head of John the baptizer.” 39 6:25 Immediately she hurried back to the king and made her request: 40 “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, 41 he did not want to reject her request because of his oath and his guests. 6:27 So 42 the king sent an executioner at once to bring John’s 43 head, and he went and beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 6:29 When John’s 44 disciples heard this, they came and took his body and placed it in a tomb.
6:30 Then 45 the apostles gathered around Jesus and told him everything they had done and taught. 6:31 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). 6:32 So they went away by themselves in a boat to some remote place. 6:33 But many saw them leaving and recognized them, and they hurried on foot 46 from all the towns 47 and arrived there ahead of them. 48 6:34 As Jesus 49 came ashore 50 he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So 51 he taught them many things.
6:35 When it was already late, his disciples came to him and said, “This is an isolated place 52 and it is already very late. 6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” 6:37 But he answered them, 53 “You 54 give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins 55 and give it to them to eat?” 6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.” 6:39 Then he directed them all to sit down in groups on the green grass. 6:40 So they reclined in groups of hundreds and fifties. 6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He 56 gave them to his 57 disciples to serve the people, and he divided the two fish among them all. 6:42 They all ate and were satisfied, 6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full. 6:44 Now 58 there were five thousand men 59 who ate the bread. 60
6:45 Immediately Jesus 61 made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd. 6:46 After saying good-bye to them, he went to the mountain to pray. 6:47 When evening came, the boat was in the middle of the sea and he was alone on the land. 6:48 He 62 saw them straining at the oars, because the wind was against them. As the night was ending, 63 he came to them walking on the sea, 64 for 65 he wanted to pass by them. 66 6:49 When they saw him walking on the water 67 they thought he was a ghost. They 68 cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: 69 “Have courage! It is I. Do not be afraid.” 6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished, 6:52 because they did not understand about the loaves, but their hearts were hardened.
6:53 After they had crossed over, they came to land at Gennesaret 70 and anchored there. 6:54 As they got out of the boat, people immediately recognized Jesus. 71 6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. 72 6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if 73 they could just touch the edge of his cloak, and all who touched it were healed.
7:1 Now 74 the Pharisees 75 and some of the experts in the law 76 who came from Jerusalem 77 gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, 78 holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. 79 ) 80 7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat 81 with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:
‘This people honors me with their lips,
but their heart 82 is far from me.
7:7 They worship me in vain,
teaching as doctrine the commandments of men.’ 83
7:8 Having no regard 84 for the command of God, you hold fast to human tradition.” 85 7:9 He also said to them, “You neatly reject the commandment of God in order to set up 86 your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ 87 and, ‘Whoever insults his father or mother must be put to death.’ 88 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ 89 (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify 90 the word of God by your tradition that you have handed down. And you do many things like this.”
7:14 Then 91 he called the crowd again and said to them, “Listen to me, everyone, and understand. 7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”
7:16 [[EMPTY]] 927:17 Now 93 when Jesus 94 had left the crowd and entered the house, his disciples asked him about the parable. 7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” 95 (This means all foods are clean.) 96 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.”
7:24 After Jesus 97 left there, he went to the region of Tyre. 98 When he went into a house, he did not want anyone to know, but 99 he was not able to escape notice. 7:25 Instead, a woman whose young daughter had an unclean spirit 100 immediately heard about him and came and fell at his feet. 7:26 The woman was a Greek, of Syrophoenician origin. She 101 asked him to cast the demon out of her daughter. 7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” 102 7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 7:29 Then 103 he said to her, “Because you said this, you may go. The demon has left your daughter.” 7:30 She went home and found the child lying on the bed, and the demon gone.
7:31 Then 104 Jesus 105 went out again from the region of Tyre 106 and came through Sidon 107 to the Sea of Galilee in the region of the Decapolis. 108 7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 7:33 After Jesus 109 took him aside privately, away from the crowd, he put his fingers in the man’s 110 ears, and after spitting, he touched his tongue. 111 7:34 Then 112 he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). 113 7:35 And immediately the man’s 114 ears were opened, his tongue loosened, and he spoke plainly. 7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. 115 7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”
[6:1] 1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:1] 2 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[6:2] 3 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.
[6:2] 4 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.
[6:3] 5 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several
[6:3] 6 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).
[6:4] 7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:6] 8 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:7] 9 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 10 sn The phrase unclean spirits refers to evil spirits.
[6:8] 11 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.
[6:8] 12 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[6:9] 13 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) 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.
[6:10] 14 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.
[6:11] 15 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.
[6:12] 16 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:14] 17 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:14] 18 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.
[6:14] 19 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[6:14] 20 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:14] 21 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
[6:17] 22 tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.
[6:18] 23 tn The imperfect tense verb is here rendered with an iterative force.
[6:18] 24 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.
[6:19] 25 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:20] 26 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
[6:20] 27 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[6:20] 28 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[6:20] 29 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of
[6:20] tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).
[6:20] 30 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
[6:20] 31 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
[6:21] 32 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:21] 33 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.”
[6:22] 34 tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; 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 (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë13 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by Ë1 pc, 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.
[6:23] 35 tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì45vid 28; both words are lacking in L pc; and א A B C2vid Ë13 33 2427 Ï 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. NA27 places the word in brackets, indicating some doubt as to its authenticity.
[6:23] 36 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
[6:24] 37 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:24] 38 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
[6:24] 39 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
[6:25] 40 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
[6:26] 41 tn Grk “and being deeply grieved, the king did not want.”
[6:27] 42 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:27] 43 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:29] 44 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:30] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:33] 46 tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).
[6:33] 48 tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some
[6:34] 49 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:34] 50 tn Grk “came out [of the boat],” with the reference to the boat understood.
[6:34] 51 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.
[6:35] 52 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[6:37] 53 tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.
[6:37] 54 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[6:37] 55 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.
[6:41] 56 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:41] 57 tc ‡ Most
[6:41] tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[6:44] 58 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
[6:44] 59 tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children.
[6:44] 60 tc Many good
[6:45] 61 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:48] 62 tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.
[6:48] 63 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
[6:48] 64 tn Or “on the lake.”
[6:48] 65 tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.
[6:48] 66 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.
[6:49] 67 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).
[6:49] 68 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:50] 69 tn Grk “he spoke with them, and said to them.”
[6:53] 70 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).
[6:54] 71 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:55] 72 tn Grk “wherever they heard he was.”
[6:56] 73 tn Grk “asked that they might touch.”
[7:1] 74 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:1] 75 sn See the note on Pharisees in 2:16.
[7:1] 76 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[7:1] 77 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:3] 78 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
[7:4] 79 tc Several important witnesses (Ì45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of
[7:4] 80 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
[7:6] 82 tn The term “heart” is a collective singular in the Greek text.
[7:7] 83 sn A quotation from Isa 29:13.
[7:8] 84 tn Grk “Having left the command.”
[7:8] 85 tc The majority of
[7:9] 86 tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë1 28 565 2542 it sys,p Cyp. The majority of
[7:10] 87 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 88 sn A quotation from Exod 21:17; Lev 20:9.
[7:11] 89 sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).
[7:13] 90 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
[7:14] 91 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:16] 92 tc Most later
[7:17] 93 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:17] 94 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:19] 95 tn Or “into the latrine.”
[7:19] 96 sn This is a parenthetical note by the author.
[7:24] 97 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 98 tc Most
[7:24] map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:24] 99 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[7:25] 100 sn Unclean spirit refers to an evil spirit.
[7:26] 101 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:27] 102 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[7:27] sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.
[7:29] 103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 105 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:31] 106 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:31] 107 map For location see Map1 A1; JP3 F3; JP4 F3.
[7:31] 108 sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[7:33] 109 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:33] 110 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
[7:33] 111 sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
[7:34] 112 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:34] 113 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
[7:35] 114 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
[7:36] 115 tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”
