Mark 6:45–8:26
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Jesus Walks on the Water
45And immediately he made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he himself dismissed the crowd. 46And after he* had said farewell to them, he went away to the mountain to pray. 47And when* evening came, the boat was in the middle of the sea and he was alone on the land. 48And he saw them being beaten in their rowingk because the wind was against them. Around the fourth watch of the night he came to them, walking on the sea, and he was wanting to pass by them. 49But when* they saw him walking on the sea, they thought that it was a ghost, and they cried out. 50For they all saw him and were terrified. But immediately he spoke with them and said to them, “Have courage, I am he! Do not be afraid!” 51And he went up with them into the boat, and the wind abated. And they were extraordinarilyl astounded within themselves, 52because they did not understand concerning the loaves, but their hearts were hardened.
Many Healed at Gennesaret
53And after they* had crossed over, they came to land at Gennesaret and anchored there. 54And as they were getting out of the boat, people* recognized him immediately. 55They ran about through that whole region and began to carry around those who were sickm on stretchers, wherever they heard that he was. 56And wherever he would go, into villages or into towns or to farms, they would put those who were sick in the marketplaces and would implore him that if they could touch even the edge of his cloak. And all those who touched it were healed.
Human Traditions and God’s Commandments
7And the Pharisees and some of the scribes who had come from Jerusalem gathered to him. 2And they saw that some of his disciples were eating theira bread with unclean—that is, unwashed—hands. 3(For the Pharisees and all the Jews do not eat unless they wash their hands ritually,b thus* holding fast to the traditions of the elders. 4And when they comec from the marketplace, they do not eat unless they wash. And there are many other traditions* which they have received and* hold fast to—for example,d the washing of cups and pitchers and bronze kettles and dining couches.)e 5And the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat theirf bread with unclean hands?” 6So he said to them, “Isaiah prophesied correctly about you hypocrites, as it is written,
‘This people honors me with theirg lips,
but their heart is far, far away from me.
7And they worship me in vain,
teaching as doctrines the commandments of men.’h
8Abandoning the commandment of God, you hold fast to the tradition of men.”
9And he said to them, “You splendidly ignore the commandment of God so that you can keepi your tradition. 10For Moses said, ‘Honor your father and your mother,’j and, ‘The one who speaks evil of father or mother must certainly diek.’l 11But you say, ‘If a man says to hism father or to hisn mother, “Whatever benefit you would have receivedo from me is corban”p (that is, a gift to God), 12you no longer permit him to do anything for hisq father or hisr mother, 13thus* making void the word of God by your tradition that you have handed down, and you do many similar things such as this.”
Defilement from Within
14And summoning the crowd again, he said to them, “Listen to me, all of you, and understand: 15There is nothing outside of a person that is able to defile him by* going into him. But the things that go out of a person are the things that defile a person.”s 17And when he entered into the house away from the crowd, his disciples asked him about the parable. 18And he said to them, “So are you also without understanding? Do you not understand that everything that is outside that goes into a person is not able to defile him? 19For it does not enter into his heart but into hist stomach, and goes out into the latrine”—thus* declaring all foods clean. 20And he said, “What comes out of a person, that defiles a person. 21For from within, from the heart of people, come evil plans, sexual immoralities, thefts, murders, 22adulteries, acts of greed, malicious deeds, deceit, licentiousness, envy,u abusive speech, pride, foolishness. 23All these evil things come from within and defile a person.”
A Syrophoenician Woman’s Great Faith
24And from there he set out and* went to the region of Tyre. And when he* entered into a house, he wanted no one to know, and yet he was not able to escape notice. 25But immediately a woman whose young daughter was possessed by an unclean spirit, when she* heard about him, came and* fell down at his feet, 26Now the woman was a Greek—a Syrophoenician by nationality—and she was asking him that he would expel the demon from her daughter. 27And he said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and throw it* to the dogs!” 28But she answered and said to him, “Lord, even the dogs under the table eat the children’s crumbs.” 29And he said to her, “Because of this statement, go! The demon has gone out of your daughter.” 30And when she* went to her home, she found the child lying on the bed and the demon gone.
A Man Deaf and Unable to Speak Healed
31And again he went away from the region of Tyre and* came through Sidon to the Sea of Galilee, within the region of the Decapolis. 32And they brought to him a man who was deaf and had difficulty speaking, and they were imploring him that he would place hisv hand on him. 33And he took him away from the crowd by himself and* put his fingers into his ears, and after* spitting, he touched his tongue. 34And looking up to heaven, he sighed and said to him, “Ephphatha!” (that is, “Be opened!”). 35Andw his ears were opened and his difficulty in speaking was removedx and he began to speak normally. 36And he ordered them that they should say nothing, but as much as he ordered them not to, they proclaimed it* even more instead. 37And they were amazed beyond all measure, saying, “He has done all things well! He even makes the deaf hear and the mute speak!”
The Feeding of Four Thousand
8In those days there was* again a large crowd, and they did not have* anything they could eat. Summoning the disciples, he said to them, 2“I have compassion on the crowd, because they have remained with me three days already and do not have anything to eat. 3And if I send them away hungry to their homes they will give out on the way, and some of them have come from far away.” 4And his disciples answered him, “Where is anyone able to feed these people with bread here in the desert?” 5And he asked them, “How many loaves do you have?” So they said, “Seven.” 6And he commanded the crowd to recline for a meal on the ground, and taking the seven loaves, after he* had given thanks he broke them* and began givinga them* to his disciples so that they could set them* before them.* And they set them* before the crowd. 7And they had a few small fish, and after* giving thanks for them, he said to set these before them also. 8And they ate and were satisfied, and they picked up the broken pieces that were left, seven baskets full. 9Now there were about four thousand. And he sent them away. 10And immediately he got into the boat with his disciples and* went to the district of Dalmanutha.
Pharisees Demand a Sign
11And the Pharisees came and began to argue with him, demanding from him a sign from heaven in order to* test him. 12And sighing deeply in his spirit, he said, “Why does this generation demand a sign? Truly I say to you, no sign will be given to this generation!” 13And he left them, got into the boat* again, and* went to the other side.
Beware the Leaven of the Pharisees and Herod
14And they had forgotten to take bread, and except for one loaf, they did not have any* with them in the boat. 15And he ordered them, saying, “Watch out! Beware of the leaven of the Pharisees and the leaven of Herod!” 16And they began to discuss with one another that they had no bread. 17And knowing this,* he said to them, “Why are you discussing that you have no bread? Do you not yet perceive or understand? Have your hearts been hardened? 18Although you* have eyes, do you not see? And although you* have ears, do you not hear? And do you not remember? 19When I broke the five loaves for the five thousand how many baskets full of broken pieces did you pick up?” They said to him, “Twelve.” 20“When I alsob broke* the seven loaves* for the four thousand, how many baskets full of broken pieces did you pick up?” And they said to him, “Seven.” 21And he said to them, “Do you not yet understand?”
A Blind Man Healed at Bethsaida
22And they came to Bethsaida. And they brought to him a blind man and implored him that he would touch him. 23And he took hold of the blind man’s hand and* led him outside the village, and after* spitting in his eyes, he placed his hands on him and* asked him, “Do you see anything?” 24And looking up he said, “I see people, for I see them* like trees walking around.” 25Then he placed hisc hands on his eyes again, and he opened his eyes and was cured, and could see everything clearly. 26And he sent him to his home, saying, “Do not even go into the village.”
Footnotes
- *Here “after” is supplied as a component of the participle (“went away”) which is understood as temporal
- *Here “when” is supplied as a component of the temporal genitive absolute participle (“came”)
- kOr “being held up in their progress”
- *Here “when” is supplied as a component of the participle (“saw”) which is understood as temporal
- lLiterally “exceedingly extremely”
- *Here “after” is supplied as a component of the participle (“had crossed over”) which is understood as temporal
- *Here “people” is supplied as the subject of the verb because the third person pronoun “they” could be confused with the disciples getting out of the boat earlier in this verse
- mLiterally “who were having badly”
- aLiterally “the”; the Greek article is used here as a possessive pronoun
- bLiterally “with the fist”; although the exact meaning of the phrase is uncertain, there is general agreement it has to do with the ritual or ceremonial nature of the handwashing
- *Here “thus” is supplied as a component of the participle (“holding fast to”) which is understood as result
- cThe phrase “when they come” is not in the Greek text but is implied
- *The word “traditions” is not in the Greek text but is implied
- *Here “and” is supplied because the previous participle (“have received”) has been translated as a finite verb
- dThe phrase “for example” is not in the Greek text but is supplied as a clarification in the English translation
- eSeveral important manuscripts omit “and dining couches”
- fLiterally “the”; the Greek article is used here as a possessive pronoun
- gLiterally “the”; the Greek article is used here as a possessive pronoun
- hA quotation from Isa 29:13
- iSome manuscripts have “you can maintain”
- jA quotation from Exod 20:12; Deut 5:16
- kLiterally “let him die the death”
- lA quotation from Exod 21:17; Lev 20:9
- mLiterally “the”; the Greek article is used here as a possessive pronoun
- nLiterally “the”; the Greek article is used here as a possessive pronoun
- oLiterally “you would have been benefited”
- pA Hebrew term referring to something consecrated as a gift to God and thus not available for ordinary use
- qLiterally “the”; the Greek article is used here as a possessive pronoun
- rLiterally “the”; the Greek article is used here as a possessive pronoun
- *Here “thus” is supplied as a component of the participle (“making void”) which is understood as result
- *Here “by” is supplied as a component of the participle (“going”) which is understood as means
- sMost later manuscripts add v. 16, “If anyone has ears to hear, let him hear.”
- tLiterally “the”; the Greek article is used here as a possessive pronoun
- *Here “thus” is supplied as a component of the participle (“declaring”) which is understood as result
- uLiterally “the evil eye”
- *Here “and” is supplied because the previous participle (“set out”) has been translated as a finite verb
- *Here “when” is supplied as a component of the participle (“entered”) which is understood as temporal
- *Here “when” is supplied as a component of the participle (“heard”) which is understood as temporal
- *Here “and” is supplied because the previous participle (“came”) has been translated as a finite verb
- *Here the direct object is supplied from context in the English translation
- *Here “when” is supplied as a component of the participle (“went”) which is understood as temporal
- *Here “and” is supplied because the previous participle (“went away”) has been translated as a finite verb
- vLiterally “the”; the Greek article is used here as a possessive pronoun
- *Here “and” is supplied because the previous participle (“took … away”) has been translated as a finite verb
- *Here “after” is supplied as a component of the participle (“spitting”) which is understood as temporal
- wSome manuscripts have “And immediately”
- xLiterally “the bond of his tongue was loosened”
- *Here the direct object is supplied from context in the English translation
- *Here the participle (“was”) is translated as a finite verb because of English style
- *Here the participle (“have”) is translated as a finite verb because of English style
- *Here “after” is supplied as a component of the participle (“had given thanks”) which is understood as temporal
- *Here the direct object is supplied from context in the English translation
- aThe imperfect tense has been translated as ingressive here (“began giving”)
- *Here the direct object is supplied from context in the English translation
- *Here the direct object is supplied from context in the English translation
- *Here the direct object is supplied from context in the English translation
- *Here the direct object is supplied from context in the English translation
- *Here “after” is supplied as a component of the participle (“giving thanks”) which is understood as temporal
- *Here “and” is supplied because the previous participle (“got”) has been translated as a finite verb
- *Here “in order to” is supplied as a component of the participle (“test”) which is understood as purpose
- *Here the words “the boat” are not in the Greek text but must be supplied
- *Here “and” is supplied because the previous participles (“left” and “got into”) have been translated as finite verbs
- *Here the direct object is supplied from context in the English translation
- *Here the direct object is supplied from context in the English translation
- *Here “although” is supplied as a component of the participle (“have”) which is understood as concessive
- *Here “although” is supplied as a component of the participle (“have”) which is understood as concessive
- bSome manuscripts omit “also”
- *The words “I broke” are not in the Greek text, but are understood based on the previous verse
- *The word “loaves” is not in the Greek text, but is understood based on the previous verse
- *Here “and” is supplied because the previous participle (“took hold of”) has been translated as a finite verb
- *Here “after” is supplied as a component of the participle (“spitting”) which is understood as temporal
- *Here “and” is supplied because the previous participle (“placed”) has been translated as a finite verb
- *Here the direct object is supplied from context in the English translation
- cLiterally “the”; the Greek article is used here as a possessive pronoun
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