Introduction to Mark

Overview of Mark

• A. Events Leading Up to Jesus’ Ministry (1:1-13)

  • Ministry of John the Baptizer (1:1-8)

  • Baptism of Jesus (1:9-11)

  • Jesus tempted by Satan (1:12, 13)

• B. Early Part of Jesus’ Public Ministry, Mainly Around the Sea of Galilee (1:14–3:35)

  • Jesus begins preaching in Galilee (1:14, 15)

  • First four disciples called to be fishers of men (1:16-20)

  • Jesus teaches in the Capernaum synagogue; expels an unclean spirit (1:21-28)

  • Jesus heals Peter’s mother-in-law and many others in Capernaum (1:29-34)

  • Jesus praying in an isolated place (1:35-39)

  • A leper healed (1:40-45)

  • Jesus heals a paralytic in Capernaum (2:1-12)

  • Jesus calls Levi to be his follower (2:13-17)

  • Question about fasting (2:18-22)

  • Jesus, ‘Lord of the Sabbath’ (2:23-28)

  • Man with a withered hand healed on the Sabbath (3:1-6)

  • Great multitude on the shore; many are healed (3:7-12)

  • The 12 apostles chosen (3:13-19)

  • Blasphemy against holy spirit (3:20-30)

  • Jesus’ mother and brothers (3:31-35)

• C. Jesus Teaches by Means of Illustrations (4:1-34)

  • From a boat, Jesus teaches large crowds (4:1, 2)

  • Illustration of the sower and four types of soil (4:3-9)

  • Why Jesus used illustrations (4:10-13)

  • Illustration of the sower explained (4:14-20)

  • A lamp not to be put under a basket (4:21-23)

  • “The measure that you are measuring out” (4:24, 25)

  • Illustration of the sower who sleeps (4:26-29)

  • Illustration of the mustard grain (4:30-32)

  • Jesus’ use of illustrations (4:33, 34)

• D. Jesus Performs Various Miracles On and Around the Sea of Galilee (4:35–5:43)

  • Jesus calms a violent windstorm (4:35-41)

  • Jesus heals a demonized man; allows demons to enter swine (5:1-20)

  • Jairus’ daughter resurrected; a woman touches Jesus’ outer garments (5:21-43)

• E. Jesus Expands His Ministry in Galilee and Takes It Into Regions to the North and East (6:1–9:50)

  • Jesus rejected in his hometown (6:1-6)

  • The Twelve instructed for the ministry and sent out (6:7-13)

  • Death of John the Baptizer (6:14-29)

  • Jesus feeds 5,000 men (6:30-44)

  • Jesus walks on water (6:45-52)

  • Healings in Gennesaret (6:53-56)

  • Human traditions exposed (7:1-13)

  • Defilement comes from the heart (7:14-23)

  • Jesus heals Syrophoenician woman’s daughter (7:24-30)

  • Jesus heals a deaf man in the Decapolis (7:31-37)

  • Jesus feeds about 4,000 men (8:1-10)

  • Pharisees ask for a sign from heaven (8:11-13)

  • Jesus warns against leaven of the Pharisees and of Herod (8:14-21)

  • Blind man healed in Bethsaida (8:22-26)

  • On the way to Caesarea Philippi, Peter identifies Jesus as the Christ (8:27-30)

  • Jesus foretells his death and resurrection (8:31-33)

  • Requirements of true discipleship (8:34–9:1)

  • Jesus’ transfiguration (9:2-8)

  • The coming of Elijah (9:9-13)

  • Jesus heals a demon-possessed boy (9:14-29)

  • Jesus foretells his death and resurrection a second time (9:30-32)

  • Disciples argue about who is greater (9:33-37)

  • “Whoever is not against us is for us” (9:38-41)

  • Stumbling blocks (9:42-48)

  • “Have salt in yourselves” (9:49, 50)

• F. Jesus’ Ministry in Perea and the Vicinity of Jericho (10:1-52)

  • Jesus teaches about marriage and divorce (10:1-12)

  • Jesus blesses young children (10:13-16)

  • A rich man’s question (10:17-27)

  • Sacrifices for the Kingdom will be rewarded (10:28-31)

  • Jesus foretells his death and resurrection a third time (10:32-34)

  • James and John request positions in the Kingdom (10:35-45)

  • Jesus heals blind Bartimaeus near Jericho (10:46-52)

• G. Final Days of Jesus’ Public Ministry in Jerusalem (11:1–14:16)

  • Jesus’ triumphal entry into Jerusalem (11:1-11)

  • Jesus curses a fig tree on his way to Jerusalem (11:12-14)

  • Jesus cleanses the temple (11:15-18)

  • Lesson from the withered fig tree (11:19-25)

  • Jesus’ authority challenged (11:27-33)

  • Illustration of the murderous vineyard cultivators (12:1-12)

  • God and Caesar (12:13-17)

  • Question about the resurrection (12:18-27)

  • Two greatest commandments (12:28-34)

  • Is the Christ the son of David? (12:35-37a)

  • Warning against the scribes (12:37b-40)

  • Poor widow’s two coins (12:41-44)

  • Question about “the sign when all these things” will “come to a conclusion” (13:1-4)

  • Composite sign and an unprecedented tribulation (13:5-20)

  • Danger of being misled by false Christs (13:21-23)

  • Coming of the Son of man (13:24-27)

  • Illustration of the fig tree (13:28, 29)

  • This generation will not pass away (13:30, 31)

  • Day and hour unknown by man and angels (13:32)

  • Keep on the watch (13:33-37)

  • Priests plot to kill Jesus (14:1, 2)

  • Woman pours perfumed oil on Jesus (14:3-9)

  • Judas arranges to betray Jesus (14:10, 11)

  • Preparations made for the last Passover (14:12-16)

• H. Jesus’ Last Nisan 14 on Earth (14:17–15:41)

  • ‘Woe to the one who betrays the Son of man!’ (14:17-21)

  • Jesus institutes the Lord’s Evening Meal (14:22-26)

  • Peter’s denial foretold (14:27-31)

  • Jesus prays in Gethsemane (14:32-42)

  • Jesus is arrested, and the disciples flee (14:43-52)

  • Trial before the Sanhedrin (14:53-65)

  • Peter denies Jesus three times and weeps (14:66-72)

  • Jesus stands before Pilate (15:1-15)

  • Soldiers mock Jesus (15:16-20)

  • Jesus nailed to stake at Golgotha (15:21-32)

  • Death of Jesus (15:33-41)

• I. Jesus’ Burial and Resurrection (15:42–16:8)

  • Joseph of Arimathea and the burial of Jesus (15:42-47)

  • Women at the empty tomb (16:1-8)

ACCORDING TO MARK

1 The beginning of the good news about Jesus Christ, the Son of God: 2 Just as it is written in Isaiah the prophet: “(Look! I am sending my messenger ahead of you,* who will prepare your way.)+ 3 A voice of one crying out in the wilderness: ‘Prepare the way of Jehovah! Make his roads straight.’”+ 4 John the Baptizer was in the wilderness, preaching baptism in symbol of repentance for forgiveness of sins.+ 5 And all the territory of Ju·deʹa and all the inhabitants of Jerusalem were going out to him, and they were baptized by him in the Jordan River, openly confessing their sins.+ 6 Now John wore clothing of camel’s hair and a leather belt around his waist,+ and he ate locusts+ and wild honey.+ 7 And he was preaching: “Someone stronger than I am is coming after me, the lace of whose sandals I am not worthy to stoop down and untie.+ 8 I baptized you with water, but he will baptize you with holy spirit.”+

9 In the course of those days, Jesus came from Nazʹa·reth of Galʹi·lee and was baptized in the Jordan by John.+ 10 And immediately on coming up out of the water, he saw the heavens being parted and, like a dove, the spirit coming down upon him.+ 11 And a voice came out of the heavens: “You are my Son, the beloved; I have approved you.”+

12 And immediately the spirit impelled him to go into the wilderness. 13 So he continued in the wilderness for 40 days, being tempted by Satan.+ He was with the wild beasts, but the angels were ministering to him.+

14 Now after John was arrested,+ Jesus went into Galʹi·lee,+ preaching the good news of God+ 15 and saying: “The appointed time has been fulfilled, and the Kingdom of God has drawn near. Repent,+ and have faith in the good news.”

16 While walking alongside the Sea of Galʹi·lee, he saw Simon and Simon’s brother Andrew+ casting their nets into the sea,+ for they were fishermen.+ 17 So Jesus said to them: “Come after me, and I will make you fishers of men.”*+ 18 And at once they abandoned their nets and followed him.+ 19 After going a little farther, he saw James the son of Zebʹe·dee and his brother John, while they were in their boat mending their nets,+ 20 and without delay he called them. So they left their father Zebʹe·dee in the boat with the hired men and went off after him. 21 And they went into Ca·perʹna·um.

As soon as the Sabbath began, he went into the synagogue and started to teach.+ 22 And they were astounded at his way of teaching, for he was teaching them as one having authority, and not as the scribes.+ 23 Just then there was a man in their synagogue who was under the power of an unclean spirit, and he shouted: 24 “What have we to do with you, Jesus the Naz·a·reneʹ?+ Did you come to destroy us? I know exactly who you are, the Holy One of God!”+ 25 But Jesus rebuked it, saying: “Be silent, and come out of him!” 26 And the unclean spirit, after throwing the man into a convulsion and yelling at the top of its voice, came out of him.+ 27 Well, the people were all so astonished that they began to discuss it among themselves, saying: “What is this? A new teaching! He authoritatively orders even the unclean spirits, and they obey him.” 28 So the report about him spread quickly in all directions throughout the entire region of Galʹi·lee.

29 At that they left the synagogue and went to the home of Simon and Andrew with James and John.+ 30 Now Simon’s mother-in-law+ was lying down sick with a fever, and they at once told him about her. 31 Going to her, he took her by the hand and raised her up. The fever left her, and she began ministering to them.

32 After evening had fallen, when the sun had set, the people began bringing to him all who were ill and demon possessed;+ 33 and the whole city was gathered right at the door. 34 So he cured many who were ill with various sicknesses,+ and he expelled many demons,+ but he would not let the demons speak, for they knew him to be Christ.+

35 Early in the morning, while it was still dark, he got up and went outside and left for an isolated place, and there he began praying.+ 36 However, Simon and those with him hunted him down 37 and found him, and they said to him: “Everyone is looking for you.” 38 But he said to them: “Let us go somewhere else, into the towns nearby, so that I may preach there also, for this is why I have come.”+ 39 And he went, preaching in their synagogues throughout the whole of Galʹi·lee and expelling the demons.+

40 There also came to him a leper, pleading with him even on bended knee, saying to him: “If you just want to, you can make me clean.”+ 41 At that he was moved with pity,+ and he stretched out his hand and touched him, and said to him: “I want to! Be made clean.”+ 42 Immediately the leprosy vanished from him, and he became clean. 43 Then he gave him strict orders and at once sent him away, 44 saying to him: “See that you say nothing to anyone, but go show yourself to the priest and offer for your cleansing the things Moses directed,+ for a witness to them.”+ 45 But after going away, the man started to proclaim it a great deal and to spread the account widely, so that Jesus was no longer able to enter openly into a city, but he stayed outside in isolated places. Yet they kept coming to him from all sides.+

2 However, after some days he again entered into Ca·perʹna·um, and the word spread that he was at home.+ 2 And so many gathered that there was no more room, not even around the door, and he began to speak the word to them.+ 3 And they brought him a paralytic carried by four men.+ 4 But they could not bring him right to Jesus because of the crowd, so they removed the roof above Jesus, and after digging an opening, they lowered the stretcher on which the paralytic was lying. 5 When Jesus saw their faith,+ he said to the paralytic: “Child, your sins are forgiven.”+ 6 Now some of the scribes were there, sitting and reasoning in their hearts:+ 7 “Why is this man talking this way? He is blaspheming.+ Who can forgive sins except one, God?”+ 8 But immediately Jesus discerned by his spirit that they were reasoning that way among themselves, so he said to them: “Why are you reasoning these things in your hearts?+ 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Get up and pick up your stretcher and walk’? 10 But in order for you to know that the Son of man+ has authority to forgive sins on earth—”+ he said to the paralytic: 11 “I say to you, Get up, pick up your stretcher, and go to your home.” 12 At that he got up and immediately picked up his stretcher and walked out in front of them all. So they were all astonished, and they glorified God, saying: “We have never seen anything like this.”+

13 Again he went out alongside the sea, and all the crowd kept coming to him, and he began to teach them. 14 And as he was passing by, he caught sight of Leʹvi the son of Al·phaeʹus sitting at the tax office, and he said to him: “Be my follower.” At that he rose up and followed him.+ 15 Later he was dining in his house, and many tax collectors and sinners were dining with Jesus and his disciples, for there were many of them who were following him.+ 16 But when the scribes of the Pharisees saw that he was eating with the sinners and tax collectors, they began saying to his disciples: “Does he eat with tax collectors and sinners?” 17 On hearing this, Jesus said to them: “Those who are strong do not need a physician, but those who are ill do. I came to call, not righteous people, but sinners.”+

18 Now John’s disciples and the Pharisees practiced fasting. So they came and said to him: “Why do John’s disciples and the disciples of the Pharisees practice fasting, but your disciples do not practice fasting?”+ 19 So Jesus said to them: “While the bridegroom+ is with them, the friends of the bridegroom have no reason to fast, do they? As long as they have the bridegroom with them, they cannot fast.+ 20 But days will come when the bridegroom will be taken away from them,+ and then they will fast on that day. 21 Nobody sews a patch of unshrunk cloth on an old outer garment. If he does, the new piece pulls away from the old, and the tear becomes worse.+ 22 Also, no one puts new wine into old wineskins. If he does, the wine will burst the skins, and the wine is lost as well as the skins. But new wine is put into new wineskins.”

23 Now as he was passing through the grainfields on the Sabbath, his disciples started to pluck the heads of grain as they went.+ 24 So the Pharisees said to him: “Look here! Why are they doing what is not lawful on the Sabbath?” 25 But he said to them: “Have you never read what David did when he was in need and he and the men with him were hungry?+ 26 How, in the account about A·biʹa·thar+ the chief priest, he entered into the house of God and ate the loaves of presentation, which it is not lawful for anybody to eat except the priests,+ and he also gave some to the men who were with him?” 27 Then he said to them: “The Sabbath came into existence for the sake of man,+ and not man for the sake of the Sabbath. 28 So the Son of man is Lord even of the Sabbath.”+

3 Once again he entered into a synagogue, and a man with a withered* hand was there.+ 2 So they were watching him closely to see whether he would cure the man on the Sabbath, in order to accuse him.+ 3 He said to the man with the withered* hand: “Get up and come to the center.” 4 Next he said to them: “Is it lawful on the Sabbath to do good or to do harm, to save a life or to kill?”+ But they kept silent. 5 After looking around at them with indignation, being thoroughly grieved at the insensibility of their hearts,+ he said to the man: “Stretch out your hand.” And he stretched it out, and his hand was restored. 6 At that the Pharisees went out and immediately began holding council with the party followers of Herod+ against him, in order to kill him.

7 But Jesus departed for the sea along with his disciples, and a great multitude from Galʹi·lee and from Ju·deʹa followed him.+ 8 Even from Jerusalem and from Id·u·meʹa and from across the Jordan and from around Tyre and Siʹdon, a great multitude came to him when they heard about the many things he was doing. 9 And he told his disciples to have a small boat ready for him so that the crowd would not press in on him. 10 Because he cured many, all those who had serious diseases were crowding around him to touch him.+ 11 Even the unclean spirits,+ whenever they saw him, would fall down before him and cry out and say: “You are the Son of God.”+ 12 But many times he sternly ordered them not to make him known.+

13 He ascended a mountain and summoned those whom he wanted,+ and they came to him.+ 14 And he formed* a group of 12, whom he also named apostles, those who were to accompany him and whom he would send out to preach+ 15 and to have authority to expel demons.+

16 And the group of 12+ that he formed* were Simon, to whom he also gave the name Peter,+ 17 James the son of Zebʹe·dee and John the brother of James (he also gave these the name Bo·a·nerʹges, which means “Sons of Thunder”),+ 18 Andrew, Philip, Bar·tholʹo·mew,+ Matthew, Thomas, James the son of Al·phaeʹus, Thad·daeʹus, Simon the Ca·na·naeʹan, 19 and Judas Is·carʹi·ot, who later betrayed him.

Then he went into a house, 20 and again the crowd gathered, so that they were not able even to eat a meal.+ 21 But when his relatives heard about it, they went out to seize him, for they were saying: “He has gone out of his mind.”+ 22 Also, the scribes who came down from Jerusalem were saying: “He has Be·elʹze·bub, and he expels the demons by means of the ruler of the demons.”+ 23 So after calling them to him, he spoke to them with illustrations: “How can Satan expel Satan? 24 If a kingdom becomes divided against itself, that kingdom cannot stand;+ 25 and if a house becomes divided against itself, that house will not be able to stand. 26 Also, if Satan has risen up against himself and has become divided, he cannot stand but is coming to an end. 27 In fact, no one who enters the house of a strong man is able to steal his possessions unless he first ties up the strong man. Only then can he plunder his house. 28 Truly I say to you that all things will be forgiven the sons of men, no matter what sins they commit and what blasphemies they speak. 29 But whoever blasphemes against the holy spirit has no forgiveness forever+ but is guilty of everlasting sin.”+ 30 He said this because they were saying: “He has an unclean spirit.”+

31 Now his mother and his brothers+ came, and standing outside, they sent someone in to call him.+ 32 As there was a crowd sitting around him, they said to him: “Look! Your mother and your brothers are outside asking for you.”+ 33 But he replied to them: “Who are my mother and my brothers?”+ 34 Then he looked at those sitting around him in a circle and said: “See, my mother and my brothers!+ 35 Whoever does the will of God, this one is my brother and sister and mother.”+

4 Again he began teaching beside the sea, and a very large crowd gathered near him. So he went aboard a boat and sat in it away from the shore, but the whole crowd was next to the sea, along the shore.+ 2 And he began to teach them many things with illustrations,+ and while he was teaching, he said to them:+ 3 “Listen. Look! The sower went out to sow.+ 4 As he was sowing, some seeds fell alongside the road, and the birds came and ate them up.+ 5 Others fell on rocky ground where there was not much soil, and they immediately sprang up because the soil was not deep.+ 6 But when the sun rose, they were scorched, and they withered because they had no root. 7 Other seeds fell among the thorns, and the thorns came up and choked them, and they yielded no fruit.+ 8 But others fell on the fine soil, and growing up and increasing, they began to yield fruit, and they were bearing 30, 60, and 100 times more.”+ 9 Then he added: “Let the one who has ears to listen, listen.”+

10 Now when he was alone, those around him with the Twelve began questioning him about the illustrations.+ 11 He said to them: “To you the sacred secret+ of the Kingdom of God has been given, but to those outside all things are in illustrations,+ 12 so that, though looking, they may look and still not see, and though hearing, they may hear and still not get the sense of it; nor will they ever turn back and receive forgiveness.”+ 13 Further, he said to them: “You do not know* this illustration, so how will you understand all the other illustrations?

14 “The sower sows the word.+ 15 These, then, are the ones alongside the road where the word is sown; but as soon as they have heard it, Satan comes+ and takes away the word that was sown in them.+ 16 Likewise, these are the ones sown on rocky ground; as soon as they have heard the word, they accept it with joy.+ 17 Yet they have no root in themselves, but they continue for a time; then as soon as tribulation or persecution arises because of the word, they are stumbled. 18 There are still others that are sown among the thorns. These are the ones who have heard the word,+ 19 but the anxieties+ of this system of things and the deceptive power of riches*+ and the desires+ for everything else make inroads and choke the word, and it becomes unfruitful. 20 Finally, the ones that were sown on the fine soil are those who listen to the word and favorably receive it and bear fruit—30, 60, and 100 times more.”+

21 He also said to them: “A lamp is not brought out to be put under a basket or under a bed, is it? Is it not brought out to be put on a lampstand?+ 22 For there is nothing hidden that will not be exposed; nothing is carefully concealed that will not come out in the open.+ 23 Whoever has ears to listen, let him listen.”+

24 He further said to them: “Pay attention to what you are hearing.+ With the measure that you are measuring out, you will have it measured out to you, yes, you will have more added to you. 25 For whoever has will have more given to him,+ but whoever does not have, even what he has will be taken away from him.”+

26 So he went on to say: “In this way the Kingdom of God is just as when a man casts seeds on the ground. 27 He sleeps at night and rises up by day, and the seeds sprout and grow tall—just how, he does not know. 28 On its own the ground bears fruit gradually, first the stalk, then the head, finally the full grain in the head. 29 But as soon as the crop permits it, he thrusts in the sickle, because the harvesttime has come.”

30 And he went on to say: “With what can we compare the Kingdom of God, or with what illustration can we explain it? 31 It is like a mustard grain, which at the time it was sown in the ground was the tiniest of all the seeds on the earth.+ 32 But when it has been sown, it grows and becomes greater than all other vegetable plants and produces great branches, so that the birds of heaven are able to find lodging under its shadow.”

33 With many illustrations+ of that sort he spoke the word to them, to the extent that they were able to listen. 34 Indeed, without an illustration he would not speak to them, but he would explain all things privately to his disciples.+

35 And on that day, when evening had fallen, he said to them: “Let us cross to the other shore.”+ 36 So after they had dismissed the crowd, they took him in the boat, just as he was, and there were other boats with him.+ 37 Now a great violent windstorm broke out, and the waves kept crashing into the boat, so that the boat was close to being swamped.+ 38 But he was in the stern, sleeping on the pillow. So they woke him up and said to him: “Teacher, do you not care that we are about to perish?” 39 With that he got up and rebuked the wind and said to the sea: “Hush! Be quiet!”+ And the wind abated, and a great calm set in.+ 40 So he said to them: “Why are you so afraid?* Do you not yet have any faith?” 41 But they felt an unusual fear, and they said to one another: “Who really is this? Even the wind and the sea obey him.”+

5 Then they came to the other side of the sea into the region of the Gerʹa·senes.+ 2 And immediately after Jesus got out of the boat, a man under the power of an unclean spirit met him from among the tombs. 3 His haunt was among the tombs, and up to that time, absolutely no one was able to bind him securely, even with a chain. 4 He had often been bound with fetters and chains, but he snapped the chains apart and smashed the fetters; and nobody had the strength to subdue him. 5 And continually, night and day, he was crying out in the tombs and in the mountains and slashing himself with stones. 6 But on catching sight of Jesus from a distance, he ran and bowed down to him.+ 7 Then he cried out with a loud voice: “What have I to do with you, Jesus, Son of the Most High God? I put you under oath by God not to torment me.”+ 8 For Jesus had been saying to it: “Come out of the man, you unclean spirit.”+ 9 But Jesus asked him: “What is your name?” And he replied: “My name is Legion, because there are many of us.” 10 And he kept pleading with Jesus not to send the spirits out of the country.+

11 Now a great herd of swine+ was feeding there at the mountain.+ 12 So the spirits pleaded with him: “Send us into the swine, so that we may enter into them.” 13 And he gave them permission. With that the unclean spirits came out and went into the swine, and the herd rushed over the precipice* into the sea, about 2,000 of them, and were drowned in the sea. 14 But their herders fled and reported it in the city and in the countryside, and people came to see what had happened.+ 15 So they came to Jesus and saw the demon-possessed man, the one who previously had the legion, sitting clothed and in his right mind, and they grew fearful. 16 Also, those who had seen it related to them how this had happened to the demon-possessed man and the swine. 17 So they began to plead with Jesus to go away from their region.+

18 Now as he was boarding the boat, the man who had been demon-possessed pleaded to go with him.+ 19 However, he did not let him but said to him: “Go home to your relatives, and report to them all the things Jehovah has done for you and the mercy he has shown you.” 20 This man went away and started to proclaim in the De·capʹo·lis all the things Jesus had done for him, and all the people were amazed.

21 After Jesus had crossed again by boat to the opposite shore, a large crowd gathered together to him, and he was by the sea.+ 22 One of the presiding officers of the synagogue, named Jaʹi·rus, now came, and on catching sight of him, he fell at his feet.+ 23 He pleaded with him many times, saying: “My little daughter is extremely ill. Please come and put your hands on her+ so that she may get well and live.” 24 At that Jesus went with him, and a large crowd was following him and pressing against him.

25 Now there was a woman who had had a flow of blood+ for 12 years.+ 26 She had suffered much at the hands of many physicians and had spent all her resources, and she was no better but, rather, had become worse. 27 When she heard the reports about Jesus, she came up behind him in the crowd and touched his outer garment,+ 28 for she kept saying: “If I touch just his outer garments, I will get well.”*+ 29 And immediately her flow of blood dried up, and she sensed in her body that she had been healed of the grievous sickness.

30 Immediately Jesus realized in himself that power+ had gone out of him, and he turned around in the crowd and asked: “Who touched my outer garments?”+ 31 But his disciples said to him: “You see the crowd pressing in on you, and you ask, ‘Who touched me?’” 32 However, he was looking around to see who had done this. 33 The woman, frightened and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 34 He said to her: “Daughter, your faith has made you well.* Go in peace,+ and be healed from your grievous sickness.”+

35 While he was yet speaking, some men from the home of the presiding officer of the synagogue came and said: “Your daughter died! Why bother the Teacher any longer?”+ 36 But Jesus overheard their words and said to the presiding officer of the synagogue: “Have no fear,* only exercise faith.”+ 37 Now he did not let anyone follow him except Peter, James, and John the brother of James.+

38 So they came to the house of the presiding officer of the synagogue, and he saw the commotion and those weeping and wailing loudly.+ 39 After stepping in, he said to them: “Why are you weeping and causing this commotion? The child has not died but is sleeping.”+ 40 At this they began to laugh at him scornfully. But after sending them all outside, he took the child’s father and mother and those with him, and he went in where the child was. 41 Then, taking the hand of the child, he said to her: “Talʹi·tha cuʹmi,” which, when translated, means: “Little girl, I say to you, get up!”+ 42 And immediately the girl rose and began walking. (She was 12 years old.) And at once they were beside themselves with great ecstasy. 43 But he ordered them again and again* to let no one learn of this,+ and he said that something should be given her to eat.

6 He departed from there and came into his home territory,+ and his disciples followed him. 2 When it was the Sabbath, he started teaching in the synagogue, and most who heard him were astounded and said: “Where did this man get these things?+ And why should this wisdom have been given to him, and such powerful works be performed through his hands?+ 3 This is the carpenter,+ the son of Mary+ and the brother of James,+ Joseph, Judas, and Simon,+ is it not? And his sisters are here with us, are they not?” So they began to stumble because of him. 4 But Jesus said to them: “A prophet is not without honor except in his home territory and among his relatives and in his own house.”+ 5 So he was not able to do any powerful work there except to lay his hands on a few sick people and cure them. 6 Indeed, he was amazed at their lack of faith. And he went around in a circuit to the villages, teaching.+

7 He now summoned the Twelve and started sending them out two by two,+ and he gave them authority over the unclean spirits.+ 8 Also, he gave them orders to carry nothing for the trip except a staff—no bread, no food pouch, no money* in their belts+— 9 but to put on sandals and not to wear two garments.* 10 Further, he said to them: “Wherever you enter into a home, stay there until you leave that place.+ 11 And wherever a place will not receive you or listen to you, on going out from there, shake off the dirt that is on your feet for a witness to them.”+ 12 Then they set out and preached that people should repent,+ 13 and they expelled many demons+ and greased many sick people with oil and cured them.

14 Now King Herod+ heard of this, for the name of Jesus became well-known, and people were saying: “John the Baptizer has been raised up from the dead, and that is why the powerful works* are operating in him.”+ 15 But others were saying: “It is E·liʹjah.” Still others were saying: “It is a prophet like one of the prophets of old.”+ 16 But when Herod heard it, he said: “The John whom I beheaded, this one has been raised up.” 17 For Herod himself had sent out and arrested John and had bound him in prison on account of He·roʹdi·as, the wife of Philip his brother, because he had married her.+ 18 For John had been saying to Herod: “It is not lawful for you to have your brother’s wife.”+ 19 So He·roʹdi·as was nursing a grudge against him and wanted to kill him, but she could not. 20 For Herod was in fear of John, knowing him to be a righteous and holy man,+ and he was keeping him safe. After hearing him, he was at a great loss as to what to do, yet he continued to hear him gladly.

21 But a convenient day arrived when Herod spread an evening meal on his birthday+ for his high officials and the military commanders and the most prominent men of Galʹi·lee.+ 22 And the daughter of He·roʹdi·as came in and danced and pleased Herod and those dining with him.* The king said to the girl: “Ask me for whatever you want, and I will give it to you.” 23 Yes, he swore to her: “Whatever you ask me for, I will give it to you, up to half my kingdom.” 24 So she went out and said to her mother: “What should I ask for?” She said: “The head of John the Baptizer.” 25 She immediately rushed in to the king and made her request, saying: “I want you to give me right away on a platter the head of John the Baptist.”+ 26 Although this deeply grieved him, the king did not want to disregard her request, because of his oaths and his guests.* 27 So the king immediately sent a bodyguard and commanded him to bring John’s head. So he went off and beheaded him in the prison 28 and brought his head on a platter. He gave it to the girl, and the girl gave it to her mother. 29 When his disciples heard of it, they came and took his body and laid it in a tomb.

30 The apostles gathered around Jesus and reported to him all the things they had done and taught.+ 31 And he said to them: “Come, you yourselves, privately into an isolated place and rest up a little.”+ For there were many coming and going, and they had no leisure time even to eat a meal.+ 32 So they set off in the boat for an isolated place to be by themselves.+ 33 But people saw them going and many got to know it, and from all the cities they ran together on foot and got there ahead of them. 34 Well, on getting out, he saw a large crowd, and he was moved with pity for them,+ because they were as sheep without a shepherd.+ And he started to teach them many things.+

35 By now the hour had grown late, and his disciples came up to him and said: “This place is isolated, and the hour is already late.+ 36 Send them away, so that they may go off into the surrounding countryside and villages and buy themselves something to eat.”+ 37 He replied to them: “You give them something to eat.” At this they said to him: “Should we go off and buy 200 de·narʹi·i worth of bread and give it to the people to eat?”+ 38 He said to them: “How many loaves do you have? Go see!” After finding out, they said: “Five, besides two fish.”+ 39 And he instructed all the people to recline in groups on the green grass.+ 40 So they reclined in groups of 100 and of 50. 41 Taking now the five loaves and the two fish, he looked up to heaven and said a blessing.+ Then he broke the loaves up and began giving them to the disciples to place them before the people, and he divided up the two fish for all. 42 So they all ate and were satisfied, 43 and they took up 12 baskets full of fragments, aside from the fish.+ 44 Those who ate the loaves were 5,000 men.

45 Then, without delay, he made his disciples board the boat and go on ahead to the opposite shore toward Beth·saʹi·da, while he himself sent the crowd away.+ 46 But after saying good-bye to them, he went to a mountain to pray.+ 47 When evening had fallen, the boat was in the middle of the sea, but he was alone on the land.+ 48 So when he saw them struggling to row, for the wind was against them, about the fourth watch of the night he came toward them, walking on the sea; but he was inclined to pass them by. 49 On catching sight of him walking on the sea, they thought: “It is an apparition!”*+ And they cried out. 50 For they all saw him and were troubled. But immediately he spoke to them and said: “Take courage! It is I; do not be afraid.”+ 51 Then he got up into the boat with them, and the wind abated.+ At this they were utterly amazed, 52 for they had not grasped the meaning of the loaves, but their hearts continued dull in understanding.

53 When they got across to land, they came to Gen·nesʹa·ret and anchored the boat nearby.+ 54 But as soon as they got out of the boat, people recognized him. 55 They ran around all that region and started to bring on stretchers those who were ailing to where they heard he was. 56 And wherever he would enter into villages or cities or the countryside, they would place the sick ones in the marketplaces, and they would plead with him that they might touch just the fringe of his outer garment.+ And all those who touched it were made well.*

7 Now the Pharisees and some of the scribes who had come from Jerusalem gathered around him.+ 2 And they saw some of his disciples eat their meal with defiled hands, that is, unwashed ones. 3 (For the Pharisees and all the Jews do not eat unless they wash their hands up to the elbow, clinging to the tradition of the men of former times, 4 and when they come from the market, they do not eat unless they wash themselves. There are many other traditions that they have received and cling to, such as baptisms of cups, pitchers, and copper vessels.)+ 5 So these Pharisees and scribes asked him: “Why do your disciples not observe the tradition of the men of former times, but they eat their meal with defiled hands?”+ 6 He said to them: “Isaiah aptly prophesied about you hypocrites, as it is written, ‘This people honor me with their lips, but their hearts are far removed from me.+ 7 It is in vain that they keep worshipping me, for they teach commands of men as doctrines.’+ 8 You let go of the commandment of God and cling to the tradition of men.”+

9 Further, he said to them: “You skillfully disregard the commandment of God in order to keep your tradition.+ 10 For example, Moses said, ‘Honor your father and your mother,’+ and, ‘Let the one who speaks abusively of* his father or mother be put to death.’+ 11 But you say, ‘If a man says to his father or his mother: “Whatever I have that could benefit you is corban (that is, a gift dedicated to God),”’ 12 you no longer let him do a single thing for his father or his mother.+ 13 Thus you make the word of God invalid by your tradition that you have handed down.+ And you do many things like this.”+ 14 So calling the crowd to him again, he said to them: “Listen to me, all of you, and understand the meaning.+ 15 Nothing from outside a man that enters into him can defile him; but the things that come out of a man are the things that defile him.”+ 16 ——

17 Now when he had entered a house away from the crowd, his disciples began to question him about the illustration.+ 18 So he said to them: “Are you also without understanding like them? Are you not aware that nothing from outside that enters into a man can defile him, 19 since it enters, not into his heart, but into his stomach, and it passes out into the sewer?”* Thus he declared all foods clean. 20 Further, he said: “That which comes out of a man is what defiles him.+ 21 For from inside, out of the heart of men,+ come injurious reasonings: sexual immorality, thefts, murders, 22 acts of adultery, greed, acts of wickedness, deceit, brazen conduct, an envious eye, blasphemy, haughtiness, and unreasonableness. 23 All these wicked things come from within and defile a man.”+

24 He rose up from there and went into the region of Tyre and Siʹdon.+ There he entered into a house and did not want anyone to know it, but he could not escape notice. 25 Immediately, a woman whose little daughter had an unclean spirit heard about him and came and fell down at his feet.+ 26 The woman was a Greek, a Sy·ro·phoe·niʹcian by nationality;* and she kept asking him to expel the demon from her daughter. 27 But he said to her: “First let the children be satisfied, for it is not right to take the bread of the children and throw it to the little dogs.”+ 28 But she replied to him: “Yes, sir, and yet even the little dogs underneath the table eat of the crumbs of the little children.” 29 At that he said to her: “Because you said this, go; the demon has gone out of your daughter.”+ 30 So she went away to her home and found the young child lying on the bed, and the demon was gone.+

31 When Jesus returned from the region of Tyre, he went through Siʹdon to the Sea of Galʹi·lee, through the region of De·capʹo·lis.+ 32 Here they brought him a deaf man with a speech impediment,+ and they pleaded with him to lay his hand on him. 33 And he took him aside privately, away from the crowd. Then he put his fingers into the man’s ears, and after spitting, he touched his tongue.+ 34 And looking up into heaven, he sighed deeply and said to him: “Ephʹpha·tha,” that is, “Be opened.” 35 At this his ears were opened,+ and his speech impediment was removed, and he began speaking normally. 36 With that he ordered them not to tell anyone,+ but the more he would order them, the more they would proclaim it.+ 37 Indeed, they were astounded beyond measure,+ and they said: “He has done all things well. He even makes the deaf hear and the speechless speak.”+

8 In those days, there was again a large crowd, and they had nothing to eat. So he summoned the disciples and said to them: 2 “I feel pity for the crowd,+ because they have already stayed with me for three days and they have nothing to eat.+ 3 If I send them off to their homes hungry,* they will give out on the road, and some of them are from far away.” 4 But his disciples answered him: “From where will anyone get enough bread in this isolated place to satisfy these people?” 5 At this he asked them: “How many loaves do you have?” They said: “Seven.”+ 6 And he instructed the crowd to recline on the ground. Then he took the seven loaves, gave thanks, broke them, and began giving them to his disciples to serve, and they served them to the crowd.+ 7 They also had a few small fish, and blessing these, he told them to serve these also. 8 So they ate and were satisfied, and they took up seven large baskets full of leftover fragments.+ 9 Now there were about 4,000 men. Then he sent them away.

10 Immediately he boarded the boat with his disciples and came into the region of Dal·ma·nuʹtha.+ 11 Here the Pharisees came and started disputing with him, demanding from him a sign* from heaven, to put him to the test.+ 12 So he sighed deeply in his spirit and said: “Why does this generation seek a sign?+ Truly I say, no sign will be given to this generation.”+ 13 With that he left them, got aboard again, and went to the opposite shore.

14 However, they forgot to take bread along, and they had nothing with them in the boat except for one loaf.+ 15 And he warned them in no uncertain terms: “Keep your eyes open; look out for the leaven of the Pharisees and the leaven of Herod.”+ 16 So they began arguing with one another over the fact that they had no bread. 17 Noting this, he said to them: “Why do you argue over your having no bread? Do you not yet perceive and understand? Are your hearts still dull in understanding? 18 ‘Though having eyes, do you not see; and though having ears, do you not hear?’ Do you not remember 19 when I broke the five loaves+ for the 5,000 men, how many baskets full of fragments you collected?” They said to him: “Twelve.”+ 20 “When I broke the seven loaves for the 4,000 men, how many large baskets full of fragments did you take up?” And they said to him: “Seven.”+ 21 With that he said to them: “Do you not yet understand?”

22 Now they put in at Beth·saʹi·da. Here people brought him a blind man, and they pleaded with him to touch him.+ 23 And he took the blind man by the hand and brought him outside the village. After spitting on his eyes,+ he laid his hands on him and asked him: “Do you see anything?” 24 The man looked up* and said: “I see people, but they look like trees walking about.” 25 Again he laid his hands on the man’s eyes, and the man saw clearly. His sight was restored, and he could see everything distinctly. 26 So he sent him home, saying: “Do not enter into the village.”

27 Jesus and his disciples now left for the villages of Caes·a·reʹa Phi·lipʹpi, and on the way he began to question his disciples, saying: “Who are people saying that I am?”+ 28 They said to him: “John the Baptist,+ but others say E·liʹjah,+ and still others, one of the prophets.” 29 And he put the question to them: “You, though, who do you say I am?” Peter answered him: “You are the Christ.”+ 30 At that he strictly ordered them not to tell anyone about him.+ 31 Also, he began teaching them that the Son of man must undergo many sufferings and be rejected by the elders and the chief priests and the scribes and be killed,+ and rise three days later.+ 32 Indeed, he was making that statement openly. But Peter took him aside and began to rebuke him.+ 33 At this he turned, looked at his disciples, and rebuked Peter, saying: “Get behind me, Satan! because you think, not God’s thoughts, but those of men.”*+

34 He now called the crowd to him with his disciples and said to them: “If anyone wants to come after me, let him disown himself and pick up his torture stake and keep following me.+ 35 For whoever wants to save his life will lose it, but whoever loses his life for my sake and for the sake of the good news will save it.+ 36 Really, what good will it do a man to gain the whole world and to lose his life?+ 37 What, really, would a man give in exchange for his life?+ 38 For whoever becomes ashamed of me and my words in this adulterous and sinful generation, the Son of man will also be ashamed of him+ when he comes in the glory of his Father with the holy angels.”+

9 Furthermore, he said to them: “Truly I say to you that there are some of those standing here who will not taste death at all until first they see the Kingdom of God already having come in power.”+ 2 Six days later Jesus took Peter and James and John along and led them up into a lofty mountain by themselves. And he was transfigured before them;+ 3 his outer garments began to glisten, becoming far whiter than any clothes cleaner on earth could whiten them. 4 Also, E·liʹjah with Moses appeared to them, and they were conversing with Jesus. 5 Then Peter said to Jesus: “Rabbi, it is fine for us to be here. So let us erect three tents, one for you, one for Moses, and one for E·liʹjah.” 6 In fact, he did not know how to react, for they were quite fearful. 7 And a cloud formed, overshadowing them, and a voice+ came out of the cloud: “This is my Son, the beloved.+ Listen to him.”+ 8 Then suddenly they looked around and saw that no one was with them any longer except Jesus.

9 As they were coming down from the mountain, he strictly ordered them not to relate to anybody what they had seen+ until after the Son of man had risen from the dead.+ 10 They took the word to heart,* but discussed among themselves what this rising from the dead meant. 11 And they began to question him, saying: “Why do the scribes say that E·liʹjah+ must come first?”+ 12 He said to them: “E·liʹjah does come first and restore all things;+ but how is it that it is written about the Son of man that he must undergo many sufferings+ and be treated with contempt?+ 13 But I say to you that E·liʹjah,+ in fact, has come, and they did to him whatever they wanted, just as it is written about him.”+

14 When they came to the other disciples, they noticed a large crowd around them, and there were scribes arguing with them.+ 15 But as soon as all the crowd caught sight of him, they were astonished, and they ran up to him to greet him. 16 So he asked them: “What are you arguing about with them?” 17 And one of the crowd answered him: “Teacher, I brought my son to you because he has a speechless spirit.+ 18 Wherever it seizes him, it throws him to the ground, and he foams at the mouth and grinds his teeth and loses his strength. I asked your disciples to expel it, but they were not able to do so.” 19 In response he said to them: “O faithless generation,+ how long must I continue with you? How long must I put up with you? Bring him to me.”+ 20 So they brought the boy to him, but at the sight of him, the spirit at once threw the child into convulsions.+ After falling on the ground, he kept rolling about, foaming at the mouth. 21 Then Jesus asked the father: “How long has this been happening to him?” He said: “From childhood on, 22 and often it would throw him into the fire and also into the water to destroy him. But if you can do anything, have pity on us and help us.” 23 Jesus said to him: “That expression, ‘If you can’! Why, all things are possible for the one who has faith.”+ 24 Immediately the child’s father cried out and said: “I have faith! Help me out where I need faith!”*+

25 Jesus, now noticing that a crowd was rushing toward them, rebuked the unclean spirit, saying to it: “You speechless and deaf spirit, I order you, get out of him and do not enter into him again!”+ 26 After crying out and going through many convulsions, it came out, and the child seemed to be dead, so that most of the people were saying: “He is dead!” 27 But Jesus took him by the hand and raised him up, and he stood up. 28 So after he entered into a house, his disciples asked him privately: “Why could we not expel it?”+ 29 He said to them: “This kind can come out only by prayer.”

30 They departed from there and went through Galʹi·lee, but he did not want anyone to get to know about it. 31 For he was teaching his disciples and telling them: “The Son of man is going to be betrayed* into men’s hands, and they will kill him,+ but despite being killed, he will rise three days later.”+ 32 However, they did not understand his statement, and they were afraid to question him.

33 And they came into Ca·perʹna·um. Now when he was inside the house, he put the question to them: “What were you arguing about on the road?”+ 34 They kept silent, for on the road they had been arguing among themselves about who is greater. 35 So he sat down and called the Twelve and said to them: “If anyone wants to be first, he must be last of all and minister of all.”+ 36 Then he took a young child and stood him in their midst; and putting his arms around him, he said to them: 37 “Whoever receives one of such young children+ on the basis of my name receives me also; and whoever receives me receives not me only but also Him who sent me.”+

38 John said to him: “Teacher, we saw someone expelling demons by using your name, and we tried to prevent him, because he was not following us.”+ 39 But Jesus said: “Do not try to prevent him, for there is no one who will do a powerful work on the basis of my name who will quickly be able to say anything bad about me. 40 For whoever is not against us is for us.+ 41 And whoever gives you a cup of water to drink because you belong to Christ,+ I tell you truly, he will by no means lose his reward.+ 42 But whoever stumbles one of these little ones who have faith, it would be better for him if a millstone that is turned by a donkey were put around his neck and he were pitched into the sea.+

43 “If ever your hand makes you stumble, cut it off. It is better for you to enter into life maimed than to go off with two hands into Ge·henʹna, into the fire that cannot be put out.+ 44 —— 45 And if your foot makes you stumble, cut it off. It is better for you to enter into life lame than to be thrown with two feet into Ge·henʹna.+ 46 —— 47 And if your eye makes you stumble, throw it away.+ It is better for you to enter one-eyed into the Kingdom of God than to be thrown with two eyes into Ge·henʹna,+ 48 where the maggot does not die and the fire is not put out.+

49 “For everyone must be salted with fire.+ 50 Salt is fine, but if the salt ever loses its saltiness, with what will you season it?+ Have salt in yourselves,+ and keep peace with one another.”+

10 From there he got up and came to the borders* of Ju·deʹa across the Jordan, and again crowds gathered to him. As he was accustomed to do, he again began teaching them.+ 2 And Pharisees approached, intent on testing him, and they asked whether it was lawful for a man to divorce a wife.+ 3 He answered them: “What did Moses command you?” 4 They said: “Moses allowed the writing of a certificate of dismissal and divorcing her.”+ 5 But Jesus said to them: “Out of regard for your hard-heartedness,+ he wrote this commandment for you.+ 6 However, from the beginning of creation, ‘He made them male and female.+ 7 For this reason a man will leave his father and his mother,+ 8 and the two will be one flesh,’+ so that they are no longer two, but one flesh. 9 Therefore, what God has yoked together, let no man put apart.”+ 10 When they were again in the house, the disciples began to question him about this. 11 He said to them: “Whoever divorces his wife and marries another commits adultery+ against her, 12 and if ever a woman after divorcing her husband marries another, she commits adultery.”+

13 People now began bringing him young children for him to touch them, but the disciples reprimanded them.+ 14 At seeing this, Jesus was indignant and said to them: “Let the young children come to me; do not try to stop them, for the Kingdom of God belongs to such ones.+ 15 Truly I say to you, whoever does not receive the Kingdom of God like a young child will by no means enter into it.”+ 16 And he took the children into his arms and began blessing them, laying his hands on them.+

17 As he was going on his way, a man ran up and fell on his knees before him and put the question to him: “Good Teacher, what must I do to inherit everlasting life?”+ 18 Jesus said to him: “Why do you call me good? Nobody is good except one, God.+ 19 You know the commandments: ‘Do not murder,+ do not commit adultery,+ do not steal,+ do not bear false witness,+ do not defraud,+ honor your father and your mother.’”+ 20 The man said to him: “Teacher, all these things I have kept from my youth on.” 21 Jesus looked at him and felt love for him and said, “One thing is missing about you: Go, sell what things you have and give to the poor, and you will have treasure in heaven; and come be my follower.”+ 22 But he grew sad at the answer and went away grieved, for he had many possessions.

23 After looking around, Jesus said to his disciples: “How difficult it will be for those with money to enter into the Kingdom of God!”+ 24 But the disciples were surprised at his words. Jesus then responded: “Children, how difficult it is to enter into the Kingdom of God! 25 It is easier for a camel to go through a needle’s eye than for a rich man to enter into the Kingdom of God.”+ 26 They became still more astounded and said to him: “Who possibly can be saved?”+ 27 Looking straight at them, Jesus said: “With men it is impossible but not so with God, for all things are possible with God.”+ 28 Peter began to say to him: “Look! We have left all things and followed you.”+ 29 Jesus said: “Truly I say to you, no one has left house or brothers or sisters or mother or father or children or fields for my sake and for the sake of the good news+ 30 who will not get 100 times more now in this period of time*—houses, brothers, sisters, mothers, children, and fields, with persecutions+—and in the coming system of things, everlasting life. 31 But many who are first will be last, and the last first.”+

32 Now they were going on the road up to Jerusalem, and Jesus was going ahead of them, and they were astonished, but those who followed began to fear. Once again he took the Twelve aside and started to tell them these things that were about to happen to him:+ 33 “Look! We are going up to Jerusalem, and the Son of man will be handed over to the chief priests and the scribes. They will condemn him to death and hand him over to men of the nations, 34 and these will mock him and spit on him+ and scourge him and kill him, but three days later he will rise.”+

35 James and John, the sons of Zebʹe·dee,+ approached him and said to him: “Teacher, we want you to do for us whatever we ask of you.”+ 36 He said to them: “What do you want me to do for you?” 37 They replied: “Grant us to sit down, one at your right hand and one at your left, in your glory.”+ 38 But Jesus said to them: “You do not know what you are asking for. Can you drink the cup that I am drinking or be baptized with the baptism with which I am being baptized?”+ 39 They said to him: “We can.” At that Jesus said to them: “The cup I am drinking, you will drink, and with the baptism with which I am being baptized, you will be baptized.+ 40 However, to sit down at my right hand or at my left is not mine to give, but it belongs to those for whom it has been prepared.”

41 When the ten others heard about it, they became indignant at James and John.+ 42 But Jesus called them to him and said to them: “You know that those who appear to be ruling* the nations lord it over them and their great ones wield authority over them.+ 43 This must not be the way among you; but whoever wants to become great among you must be your minister,+ 44 and whoever wants to be first among you must be the slave of all. 45 For even the Son of man came, not to be ministered to, but to minister+ and to give his life as a ransom in exchange for many.”+

46 They then came into Jerʹi·cho. But as he and his disciples and a considerable crowd were going out of Jerʹi·cho, Bar·ti·maeʹus (the son of Ti·maeʹus), a blind beggar, was sitting beside the road.+ 47 When he heard that it was Jesus the Naz·a·reneʹ, he started shouting and saying: “Son of David,+ Jesus, have mercy on me!”+ 48 At this many began rebuking him, telling him to be silent, but all the more he kept shouting: “Son of David, have mercy on me!” 49 So Jesus stopped and said: “Call him to me.” So they called the blind man, saying to him: “Take courage! Get up; he is calling you.” 50 Throwing off his outer garment, he leaped to his feet and went to Jesus. 51 Then Jesus said to him: “What do you want me to do for you?” The blind man said to him: “Rab·boʹni,+ let me recover my sight.” 52 And Jesus said to him: “Go. Your faith has made you well.”*+ And immediately he recovered his sight,+ and he began to follow him on the road.

11 Now when they were getting near to Jerusalem, to Bethʹpha·ge and Bethʹa·ny+ at the Mount of Olives, he sent two of his disciples+ 2 and told them: “Go into the village that is within sight, and as soon as you enter it, you will find a colt tied on which no man has sat until now. Untie it and bring it here. 3 And if anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here right away.’” 4 So they went away and found the colt tied at a door, outside on the side street, and they untied it.+ 5 But some of those standing there said to them: “What are you doing untying the colt?” 6 They told them just what Jesus had said, and they let them go.

7 And they brought the colt+ to Jesus, and they put their outer garments on it, and he sat on it.+ 8 Also, many spread their outer garments on the road,+ but others cut down foliage from the fields.+ 9 And those going in front and those coming behind kept shouting: “Save, we pray!+ Blessed is the one who comes in Jehovah’s name!+ 10 Blessed is the coming Kingdom of our father David!+ Save, we pray, in the heights above!”* 11 And he entered Jerusalem and went into the temple, and he looked around at everything, but since the hour was already late, he went out to Bethʹa·ny with the Twelve.+

12 The next day when they were leaving Bethʹa·ny, he felt hungry.+ 13 From a distance he caught sight of a fig tree that had leaves, and he went to see whether he could find something on it. But on coming to it, he found nothing but leaves, for it was not the season for figs. 14 So he said to it: “Let no one eat fruit from you ever again.”+ And his disciples were listening.

15 They now came to Jerusalem. There he entered the temple and started to throw out those selling and buying in the temple, and he overturned the tables of the money changers and the benches of those selling doves,+ 16 and he would not let anyone carry a utensil through the temple. 17 He was teaching and saying to them: “Is it not written, ‘My house will be called a house of prayer for all the nations’?+ But you have made it a cave of robbers.”+ 18 And the chief priests and the scribes heard it, and they began to seek how to kill him;+ for they were in fear of him, because all the crowd was astounded at his teaching.+

19 When it became late in the day, they went out of the city. 20 But when they were passing by early in the morning, they saw the fig tree already withered from its roots.+ 21 Peter, remembering it, said to him: “Rabbi, see! the fig tree that you cursed has withered.”+ 22 In reply Jesus said to them: “Have faith in God. 23 Truly I say to you that whoever tells this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but has faith that what he says is going to happen, he will have it happen.+ 24 This is why I tell you, all the things you pray and ask for, have faith that you have received them, and you will have them.+ 25 And when you stand praying, forgive whatever you have against anyone, so that your Father who is in the heavens may also forgive you your trespasses.”+ 26 ——

27 They came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came 28 and said to him: “By what authority do you do these things? Or who gave you this authority to do these things?”+ 29 Jesus said to them: “I will ask you one question. Answer me, and I will tell you by what authority I do these things. 30 Was the baptism by John+ from heaven or from men?* Answer me.”+ 31 So they began to reason among themselves, saying: “If we say, ‘From heaven,’ he will say, ‘Why, then, did you not believe him?’ 32 But dare we say, ‘From men’?” They were in fear of the crowd, for these all held that John had really been a prophet.+ 33 So they answered Jesus: “We do not know.” Jesus said to them: “Neither am I telling you by what authority I do these things.”

12 Then he started to speak to them with illustrations: “A man planted a vineyard+ and put a fence around it and dug a vat for the winepress and erected a tower;+ then he leased it to cultivators and traveled abroad.+ 2 In due season he sent a slave to the cultivators to collect some of the fruits of the vineyard from them. 3 But they took him, beat him, and sent him away empty-handed. 4 Again he sent another slave to them, and that one they struck on the head and dishonored.+ 5 And he sent another, and that one they killed, and many others, some of whom they beat and some of whom they killed. 6 One more he had, a beloved son.+ He sent him to them last, saying, ‘They will respect my son.’ 7 But those cultivators said among themselves, ‘This is the heir.+ Come, let us kill him, and the inheritance will be ours.’ 8 So they took him and killed him and threw him out of the vineyard.+ 9 What will the owner of the vineyard do? He will come and kill the cultivators and will give the vineyard to others.+ 10 Did you never read this scripture: ‘The stone that the builders rejected, this has become the chief cornerstone.+ 11 This has come from Jehovah, and it is marvelous in our eyes’?”+

12 At that they wanted to seize* him, but they feared the crowd, for they knew that he spoke the illustration with them in mind. So they left him and went away.+

13 Next they sent to him some of the Pharisees and of the party followers of Herod in order to catch him in his speech.+ 14 On arriving, these said to him: “Teacher, we know you are truthful and you do not seek anyone’s favor, for you do not look at the outward appearance of people, but you teach the way of God in line with truth. Is it lawful* to pay head tax to Caesar or not? 15 Should we pay, or should we not pay?” Detecting their hypocrisy, he said to them: “Why do you put me to the test? Bring me a de·narʹi·us to look at.” 16 They brought one, and he said to them: “Whose image and inscription is this?” They said to him: “Caesar’s.”+ 17 Jesus then said: “Pay back Caesar’s things to Caesar,+ but God’s things to God.”+ And they were amazed at him.

18 Now the Sadducees, who say there is no resurrection,+ came and asked him:+ 19 “Teacher, Moses wrote us that if someone’s brother dies and leaves a wife behind but does not leave a child, his brother should take the wife and raise up offspring for his brother.+ 20 There were seven brothers. The first took a wife, but when he died he left no offspring. 21 And the second married her but died without leaving offspring, and the third the same way. 22 And all seven left no offspring. Last of all, the woman also died. 23 In the resurrection, whose wife will she be? For the seven had her as a wife.” 24 Jesus said to them: “Is not this why you are mistaken, because you know neither the Scriptures nor the power of God?+ 25 For when they rise from the dead, neither do men marry nor are women given in marriage, but they are as angels in the heavens.+ 26 But concerning the dead being raised up, have you not read in the book of Moses, in the account about the thornbush, that God said to him: ‘I am the God of Abraham and God of Isaac and God of Jacob’?+ 27 He is a God, not of the dead, but of the living. You are very much mistaken.”+

28 One of the scribes who had come up and heard them disputing, knowing that he had answered them in a fine way, asked him: “Which commandment is first* of all?”+ 29 Jesus answered: “The first is, ‘Hear, O Israel, Jehovah our God is one Jehovah, 30 and you must love Jehovah your God with your whole heart and with your whole soul and with your whole mind and with your whole strength.’+ 31 The second is this, ‘You must love your neighbor as yourself.’+ There is no other commandment greater than these.” 32 The scribe said to him: “Teacher, you spoke well, in line with truth, ‘He is One, and there is no other besides him’;+ 33 and to love him with one’s whole heart, with one’s whole understanding, and with one’s whole strength and to love one’s neighbor as oneself is worth far more than all the whole burnt offerings and sacrifices.”+ 34 At this Jesus, discerning that he had answered intelligently, said to him: “You are not far from the Kingdom of God.” But no one had the courage to question him anymore.+

35 However, as Jesus continued teaching in the temple, he said: “How is it that the scribes say that the Christ is David’s son?+ 36 By the holy spirit,+ David himself said, ‘Jehovah said to my Lord: “Sit at my right hand until I put your enemies beneath your feet.”’+ 37 David himself calls him Lord, so how can it be that he is his son?”+

And the large crowd was listening to him with pleasure. 38 And in his teaching he went on to say: “Beware of the scribes who want to walk around in robes and want greetings in the marketplaces+ 39 and front seats in the synagogues and the most prominent places at evening meals.+ 40 They devour the houses* of the widows, and for show* they make long prayers. These will receive a more severe* judgment.”

41 And he sat down with the treasury chests+ in view and began observing how the crowd was dropping money into the treasury chests, and many rich people were dropping in many coins.+ 42 Now a poor widow came and dropped in two small coins of very little value.+ 43 So he called his disciples to him and said to them: “Truly I say to you that this poor widow put in more than all the others who put money into the treasury chests.+ 44 For they all put in out of their surplus, but she, out of her want,* put in everything she had, all she had to live on.”+

13 As he was going out of the temple, one of his disciples said to him: “Teacher, see! what wonderful stones and buildings!”+ 2 However, Jesus said to him: “Do you see these great buildings? By no means will a stone be left here upon a stone and not be thrown down.”+

3 As he was sitting on the Mount of Olives with the temple in view, Peter, James, John, and Andrew asked him privately: 4 “Tell us, when will these things be, and what will be the sign when all these things are to come to a conclusion?”+ 5 So Jesus began to tell them: “Look out that nobody misleads you.+ 6 Many will come on the basis of my name, saying, ‘I am he,’ and will mislead many. 7 Moreover, when you hear of wars and reports of wars, do not be alarmed; these things must take place, but the end is not yet.+

8 “For nation will rise against nation and kingdom against kingdom;+ there will be earthquakes in one place after another; there will also be food shortages.+ These are a beginning of pangs of distress.+

9 “As for you, look out for yourselves. People will hand you over to local courts,+ and you will be beaten in synagogues+ and be put on the stand before governors and kings for my sake, for a witness to them.+ 10 Also, in all the nations, the good news has to be preached first.+ 11 And when they are taking you to hand you over, do not be anxious beforehand about what to say; but whatever is given you in that hour, say this, for you are not the ones speaking, but the holy spirit is.+ 12 Furthermore, brother will deliver brother over to death, and a father a child, and children will rise up against parents and have them put to death.+ 13 And you will be hated by all people on account of my name.+ But the one who has endured+ to the end+ will be saved.+

14 “However, when you catch sight of the disgusting thing that causes desolation+ standing where it should not be (let the reader use discernment), then let those in Ju·deʹa begin fleeing to the mountains.+ 15 Let the man on the housetop not come down nor go inside to take anything out of his house;+ 16 and let the man in the field not return to the things behind to pick up his outer garment. 17 Woe to the pregnant women and those nursing a baby in those days!+ 18 Keep praying that it may not occur in wintertime; 19 for those days will be days of a tribulation+ such as has not occurred from the beginning of the creation that God created until that time,* and will not occur again.+ 20 In fact, unless Jehovah had cut short the days, no flesh would be saved. But on account of the chosen ones whom he has chosen, he has cut short the days.+

21 “Then, too, if anyone says to you, ‘See! Here is the Christ,’ or, ‘See! There he is,’ do not believe it.+ 22 For false Christs and false prophets will arise+ and will perform signs and wonders to lead astray, if possible, the chosen ones. 23 You, then, watch out.+ I have told you all things beforehand.

24 “But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light,+ 25 and the stars will be falling out of heaven, and the powers that are in the heavens will be shaken. 26 And then they will see the Son of man+ coming in the clouds with great power and glory.+ 27 And then he will send out the angels and will gather his chosen ones together from the four winds, from earth’s extremity to heaven’s extremity.+

28 “Now learn this illustration from the fig tree: Just as soon as its young branch grows tender and sprouts its leaves, you know that summer is near.+ 29 Likewise also you, when you see these things happening, know that he is near at the doors.+ 30 Truly I say to you that this generation will by no means pass away until all these things happen.+ 31 Heaven and earth will pass away,+ but my words will by no means pass away.+

32 “Concerning that day or the hour nobody knows, neither the angels in heaven nor the Son, but the Father.+ 33 Keep looking, keep awake,+ for you do not know when the appointed time is.+ 34 It is like a man traveling abroad who left his house and gave the authority to his slaves,+ to each one his work, and commanded the doorkeeper to keep on the watch.+ 35 Keep on the watch, therefore, for you do not know when the master of the house is coming,+ whether late in the day or at midnight or before dawn or early in the morning,+ 36 in order that when he comes suddenly, he does not find you sleeping.+ 37 But what I say to you, I say to all: Keep on the watch.”+

14 Now the Passover+ and the Festival of Unleavened Bread+ was two days later.+ And the chief priests and the scribes were looking for a way to seize* him by cunning* and kill him;+ 2 for they were saying: “Not at the festival; perhaps there might be an uproar of the people.”

3 And while he was at Bethʹa·ny dining* in the house of Simon the leper, a woman came with an alabaster jar of perfumed oil, genuine nard, very expensive. She broke open the alabaster jar and began pouring it on his head.+ 4 At this some said to one another indignantly: “Why has this perfumed oil been wasted? 5 For this perfumed oil could have been sold for more than 300 de·narʹi·i+ and the money given to the poor!” And they were greatly annoyed with* her. 6 But Jesus said: “Let her alone. Why do you try to make trouble for her? She did a fine deed toward me.+ 7 For you always have the poor with you,+ and you can do them good whenever you want to, but you will not always have me.+ 8 She did what she could; she poured perfumed oil on my body beforehand, in view of the burial.+ 9 Truly I say to you, wherever the good news is preached in all the world,+ what this woman did will also be told in memory of her.”+

10 And Judas Is·carʹi·ot, one of the Twelve, went off to the chief priests in order to betray him to them.+ 11 When they heard it, they were delighted and promised to give him silver money.+ So he began seeking an opportunity to betray him.

12 Now on the first day of the Unleavened Bread,+ when they customarily offered up the Passover sacrifice,+ his disciples said to him: “Where do you want us to go and prepare for you to eat the Passover?”+ 13 With that he sent two of his disciples and said to them: “Go into the city, and a man carrying an earthenware water jar will meet you. Follow him,+ 14 and wherever he goes inside, say to the master of the house, ‘The Teacher says: “Where is the guest room where I may eat the Passover with my disciples?”’ 15 And he will show you a large upper room, furnished and ready. Prepare it for us there.” 16 So the disciples went out, and they entered the city and found it just as he said to them, and they prepared for the Passover.

17 After evening had fallen, he came with the Twelve.+ 18 And as they were reclining at the table and eating, Jesus said: “Truly I say to you, one of you who is eating with me will betray me.”+ 19 They began to be grieved and to say to him one by one: “It is not I, is it?” 20 He said to them: “It is one of the Twelve, the one dipping with me into the bowl.+ 21 For the Son of man is going away, just as it is written about him, but woe to that man through whom the Son of man is betrayed!+ It would have been better for that man if he had not been born.”+

22 And as they continued eating, he took a loaf, said a blessing, broke it, and gave it to them, saying: “Take it; this means my body.”+ 23 And taking a cup, he offered thanks and gave it to them, and they all drank out of it.+ 24 And he said to them: “This means my ‘blood+ of the covenant,’+ which is to be poured out in behalf of many.+ 25 Truly I say to you, I will by no means drink anymore of the product of the vine until that day when I drink it new in the Kingdom of God.”+ 26 Finally, after singing praises, they went out to the Mount of Olives.+

27 And Jesus said to them: “You will all be stumbled, for it is written: ‘I will strike the shepherd,+ and the sheep will be scattered about.’+ 28 But after I have been raised up, I will go ahead of you into Galʹi·lee.”+ 29 But Peter said to him: “Even if all the others are stumbled, I will not be.”+ 30 At that Jesus said to him: “Truly I say to you that today, yes, on this very night, before a rooster crows twice, you will disown me three times.”+ 31 But he kept insisting: “If I have to die with you, I will by no means disown you.” Also, all the others began to say the same thing.+

32 So they came to a spot named Geth·semʹa·ne, and he said to his disciples: “Sit down here while I pray.”+ 33 And he took Peter and James and John along with him,+ and he began to feel deeply distressed* and to be greatly troubled. 34 He said to them: “I am deeply grieved,+ even to death. Stay here and keep on the watch.”+ 35 And going a little way forward, he fell to the ground and began praying that, if it were possible, the hour might pass away from him. 36 And he said: “Abba, Father,+ all things are possible for you; remove this cup from me. Yet, not what I want, but what you want.”+ 37 He returned and found them sleeping, and he said to Peter: “Simon, are you sleeping? Did you not have the strength to keep on the watch for one hour?+ 38 Keep on the watch and pray continually, so that you do not come into temptation.+ The spirit, of course, is eager,* but the flesh is weak.”+ 39 And he went away again and prayed, saying the same thing.+ 40 And he came again and found them sleeping, for their eyes were weighed down, so they did not know what to answer him. 41 And he returned the third time and said to them: “At such a time as this, you are sleeping and resting! It is enough! The hour has come!+ Look! The Son of man is being betrayed into the hands of sinners. 42 Get up, let us go. Look! My betrayer has drawn near.”+

43 And immediately, while he was still speaking, Judas, one of the Twelve, arrived and with him a crowd with swords and clubs, sent from the chief priests and the scribes and the elders.+ 44 Now his betrayer had given them an agreed sign, saying: “Whoever it is I kiss, he is the one; take him into custody, and lead him away under guard.”* 45 And he came straight up and approached him and said, “Rabbi!” and gave him a tender kiss. 46 So they seized him and took him into custody. 47 However, one of those standing by drew his sword and struck the slave of the high priest, taking off his ear.+ 48 But in response Jesus said to them: “Did you come out to arrest me with swords and clubs as against a robber?+ 49 Day after day I was with you in the temple teaching,+ and yet you did not take me into custody. Nevertheless, this is to fulfill the Scriptures.”+

50 And they all abandoned him and fled.+ 51 However, a certain young man wearing only a fine linen garment over his naked body began to follow him nearby, and they tried to seize him, 52 but he left his linen garment behind and got away naked.

53 They now led Jesus away to the high priest,+ and all the chief priests and the elders and the scribes assembled.+ 54 But Peter, from a good distance, followed him as far as into the courtyard of the high priest; and he was sitting together with the house attendants and warming himself before a bright fire.+ 55 Now the chief priests and the entire Sanʹhe·drin were looking for testimony against Jesus in order to put him to death, but they were not finding any.+ 56 Many, indeed, were giving false witness against him,+ but their testimonies were not in agreement. 57 Also, certain ones were standing up and bearing false witness against him, saying: 58 “We heard him say, ‘I will throw down this temple that was made with hands, and in three days I will build another not made with hands.’”+ 59 But even on these grounds, their testimony was not in agreement.

60 Then the high priest stood up in their midst and questioned Jesus, saying: “Do you say nothing in reply? What is it these men are testifying against you?”+ 61 But he kept silent and made no reply at all.+ Again the high priest began to question him and said to him: “Are you the Christ the Son of the Blessed One?” 62 Then Jesus said: “I am; and you will see the Son of man+ sitting at the right hand+ of power and coming with the clouds of heaven.”+ 63 At this the high priest ripped his garments and said: “What further need do we have of witnesses?+ 64 You heard the blasphemy. What is your decision?”* They all condemned him as deserving of death.+ 65 And some started to spit on him+ and to cover his face and hit him with their fists and say to him: “Prophesy!” And slapping him in the face, the court attendants took him.+

66 Now while Peter was below in the courtyard, one of the servant girls of the high priest came.+ 67 On seeing Peter warming himself, she looked straight at him and said: “You too were with the Naz·a·reneʹ, this Jesus.” 68 But he denied it, saying: “Neither do I know him nor do I understand* what you are talking about,” and he went outside to the entryway. 69 There the servant girl saw him and again began to say to those standing by: “This is one of them.”+ 70 Again he was denying it. And after a little while, those standing by again began saying to Peter: “Certainly you are one of them, for you are, in fact, a Gal·i·leʹan.” 71 But he started to curse and swear: “I do not know this man of whom you speak!” 72 Immediately a rooster crowed a second time,+ and Peter recalled what Jesus had said to him: “Before a rooster crows twice, you will disown me three times.”+ And he broke down and began to weep.

15 Immediately at dawn, the chief priests with the elders and the scribes, indeed, the whole Sanʹhe·drin, consulted together,+ and they bound Jesus and led him off and handed him over to Pilate.+ 2 So Pilate put the question to him: “Are you the King of the Jews?”+ In answer he said: “You yourself say it.”+ 3 But the chief priests were accusing him of many things.+ 4 Now Pilate began questioning him again, saying: “Have you no reply to make?+ See how many charges they are bringing against you.”+ 5 But Jesus made no further answer, so that Pilate was amazed.+

6 Well, from festival to festival,* he used to release to them one prisoner whom they requested.+ 7 At the time the man named Bar·abʹbas was in prison with the seditionists, who in their sedition had committed murder. 8 So the crowd came up and began to make their request according to what Pilate used to do for them. 9 He responded to them, saying: “Do you want me to release to you the King of the Jews?”+ 10 For Pilate was aware that out of envy the chief priests had handed him over.+ 11 But the chief priests stirred up the crowd to have him release Bar·abʹbas to them instead.+ 12 Again in reply Pilate said to them: “What, then, should I do with the one you call the King of the Jews?”+ 13 Once more they cried out: “To the stake with him!”*+ 14 But Pilate went on to say to them: “Why? What bad thing did he do?” Still they cried out all the more: “To the stake with him!”*+ 15 At that Pilate, wishing to satisfy the crowd, released Bar·abʹbas to them; and after having Jesus whipped,+ he handed him over to be executed on the stake.+

16 The soldiers now led him off into the courtyard, that is, into the governor’s residence, and they called the whole body of troops together.+ 17 And they dressed him in purple and braided a crown of thorns and put it on him;+ 18 and they began to call out to him: “Greetings, you King of the Jews!” 19 Also, they were hitting him on the head with a reed and spitting on him, and they got on their knees and bowed down to him. 20 Finally, after they had mocked him, they stripped him of the purple and put his outer garments on him. And they led him out to nail him to the stake.+ 21 Also, they compelled into service a passerby, a certain Simon of Cy·reʹne, coming from the countryside, the father of Alexander and Ruʹfus, to carry* his torture stake.+

22 So they brought him to the place called Golʹgo·tha, which means, when translated, “Skull Place.”+ 23 Here they tried to give him wine drugged with myrrh,+ but he would not take it. 24 And they nailed him to the stake and distributed his outer garments by casting lots over them to decide who would take what.+ 25 It was now the third hour, and they nailed him to the stake. 26 And the inscription of the charge against him was written: “The King of the Jews.”+ 27 Moreover, they put two robbers on stakes alongside him, one on his right and one on his left.+ 28 —— 29 And those passing by spoke abusively to him, shaking their heads+ and saying: “Ha! You who would throw down the temple and build it in three days,+ 30 save yourself by coming down off the torture stake.” 31 In the same way also, the chief priests with the scribes were mocking him among themselves, saying: “Others he saved; himself he cannot save!+ 32 Let the Christ, the King of Israel, now come down off the torture stake, so that we may see and believe.”+ Even those who were on stakes alongside him were reproaching him.+

33 When it became the sixth hour, a darkness fell over all the land* until the ninth hour.+ 34 And at the ninth hour, Jesus called out with a loud voice: “Eʹli, Eʹli, laʹma sa·bach·thaʹni?” which means, when translated: “My God, my God, why have you forsaken me?”+ 35 And some of those standing near, on hearing it, began to say: “See! He is calling E·liʹjah.” 36 Then someone ran, soaked a sponge in sour wine, put it on a reed, and gave it to him to drink,+ saying: “Let him be! Let us see whether E·liʹjah comes to take him down.” 37 But Jesus let out a loud cry and expired.+ 38 And the curtain of the sanctuary+ was torn in two from top to bottom.+ 39 Now when the army officer who was standing by with him in view saw that he had expired under these circumstances, he said: “Certainly this man was God’s Son.”*+

40 There were also women watching from a distance, among them Mary Magʹda·lene as well as Mary the mother of James the Less and of Joʹses, and Sa·loʹme,+ 41 who used to accompany him and minister to him+ when he was in Galʹi·lee, and many other women who had come up together with him to Jerusalem.

42 Now as it was already late in the afternoon, and since it was Preparation, that is, the day before the Sabbath, 43 there came Joseph of Ar·i·ma·theʹa, a reputable member of the Council, who also himself was waiting for the Kingdom of God. He took courage and went in before Pilate and asked for the body of Jesus.+ 44 But Pilate wondered whether he could already be dead, and summoning the army officer, he asked him whether Jesus had already died. 45 So after making certain from the army officer, he granted the body to Joseph. 46 After he bought fine linen and took him down, he wrapped him in the fine linen and laid him in a tomb+ that was quarried out of rock; then he rolled a stone up to the entrance of the tomb.+ 47 But Mary Magʹda·lene and Mary the mother of Joʹses continued looking at where he had been laid.+

16 So when the Sabbath+ was over, Mary Magʹda·lene, Mary+ the mother of James, and Sa·loʹme bought spices in order to come and apply them to his body.+ 2 And very early on the first day of the week when the sun had risen, they came to the tomb.+ 3 They were saying to one another: “Who will roll the stone away from the entrance of the tomb for us?”+ 4 But when they looked up, they saw that the stone had been rolled away, although it was very large.+ 5 When they entered into the tomb, they saw a young man sitting on the right side, clothed in a white robe, and they were stunned. 6 He said to them: “Do not be stunned.+ You are looking for Jesus the Naz·a·reneʹ who was executed on the stake. He was raised up.+ He is not here. Look, here is the place where they laid him.+ 7 But go, tell his disciples and Peter, ‘He is going ahead of you into Galʹi·lee.+ You will see him there, just as he told you.’”+ 8 So when they came out, they fled from the tomb, trembling and overwhelmed with emotion. And they said nothing to anyone, for they were in fear.+

MARK

Study Notes​—Chapter 1

Title

Mark: From the Latin name Marcus. Mark was the Roman surname of the “John” mentioned at Ac 12:12. His mother was Mary, an early disciple who lived in Jerusalem. John Mark was “the cousin of Barnabas” (Col 4:10), with whom he traveled. Mark also traveled with Paul and other early Christian missionaries. (Ac 12:25; 13:5, 13; 2Ti 4:11) Although the Gospel nowhere specifies who wrote it, writers of the second and third centuries C.E. ascribe this Gospel to Mark.

According to Mark: None of the Gospel writers identify themselves as such in their accounts, and titles are evidently not part of the original text. In some manuscripts of Mark’s Gospel, the title appears as Eu·ag·geʹli·on Ka·taʹ Marʹkon (“Good News [or, “Gospel”] According to Mark”), whereas in others a shorter title, Ka·taʹ Marʹkon (“According to Mark”), is used. It is not clear exactly when such titles were added or began to be used. Some suggest the second century C.E., since examples of the longer title have been found in Gospel manuscripts that have been dated to the end of the second century or early third century. According to some scholars, the opening words of Mark’s book (“The beginning of the good news about Jesus Christ, the Son of God”) may have been the reason why the term “gospel” (lit., “good news”) came to be used to describe these accounts. The use of such titles along with the name of the writer may have come about for practical reasons, providing a clear means of identification of the books.

1:1

the good news: See study notes on Mt 4:23; 24:14 and Glossary.

the good news about Jesus Christ: This expression in Greek could also be translated “the good news of Jesus Christ,” that is, the good news that Jesus proclaimed.

the Son of God: Although some manuscripts omit “the Son of God,” the longer reading has strong manuscript support.

1:2

Isaiah the prophet: The quote that follows is a combination of prophecies from Mal 3:1 and Isa 40:3. Both prophecies are applied to John the Baptizer. The parentheses serve to distinguish the Malachi quotation from the Isaiah quotation, which starts in verse 3 and highlights the content of John’s message. The Malachi quote focuses on John’s role as the messenger. The entire quote is attributed to Isaiah, perhaps because the quotation from Isaiah contains the part to be stressed.

Look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

1:3

Jehovah: In this quote from Isa 40:3, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. (See App. C.) Mark applies this prophecy to what “John the Baptizer” (Mr 1:4) did in preparing the way for Jesus.​—See study notes on Mt 3:3; Joh 1:23.

Make his roads straight: See study note on Mt 3:3.

1:4

the Baptizer: Or “the Immerser; the Dipper.” The Greek participle rendered “Baptizer” here and at Mr 6:14, 24 could also be rendered “one who baptizes.” The form is slightly different from the Greek noun Ba·pti·stesʹ, which is rendered “Baptist” at Mr 6:25; 8:28 and in Matthew and Luke. The two designations, “Baptizer” and “Baptist,” are used interchangeably at Mr 6:24, 25.​—See study note on Mt 3:1.

the wilderness: That is, the wilderness of Judea.​—See study note on Mt 3:1.

baptism in symbol of repentance: Lit., “baptism of repentance.” Baptism did not wash away sins. Rather, those baptized by John publicly repented over sins against the Law, showing their determination to change their behavior. This repentant attitude helped lead them to the Christ. (Ga 3:24) John was thereby preparing a people to see “the salvation” that God had provided.​—Lu 3:3-6; see study notes on Mt 3:2, 8, 11 and Glossary, “Baptism; Baptize”; “Repentance.”

1:5

all the territory . . . all the inhabitants: The use of “all” here is hyperbole; it emphasizes the intense interest that John’s preaching aroused. It does not mean that every single inhabitant of Judea or Jerusalem went out to see him.

baptized: Or “immersed; dipped.”​—See study note on Mt 3:11 and Glossary, “Baptism; Baptize.”

openly confessing their sins: See study note on Mt 3:6.

1:6

clothing of camel’s hair: See study note on Mt 3:4.

locusts: See study note on Mt 3:4.

wild honey: See study note on Mt 3:4.

1:7

stronger: See study note on Mt 3:11.

sandals: See study note on Mt 3:11.

1:8

baptized you: Or “immersed you.”​—See study note on Mt 3:11 and Glossary, “Baptism; Baptize.”

baptize you with holy spirit: Or “immerse you in holy active force.” Here John the Baptizer announces that Jesus would institute a new arrangement, baptism with holy spirit. Those baptized with God’s spirit become his spirit-begotten sons, with prospects of living in heaven and ruling as kings over the earth.​—Re 5:9, 10.

1:9

those days: According to Lu 3:1-3, John the Baptizer began his ministry “in the 15th year of the reign of Tiberius Caesar,” that is, during the spring of 29 C.E. (See study note on Lu 3:1.) About six months later, in the fall of 29 C.E., Jesus came to John to be baptized.​—See App. A7.

1:10

immediately: The first of 11 occurrences of the Greek word eu·thysʹ in Mark chapter 1. (Mr 1:10, 12, 18, 20, 21, 23, 28, 29, 30, 42, 43) The Greek term is rendered “immediately; at once; without delay; as soon as,” according to context. Mark’s frequent use of the term​—over 40 times in his Gospel​—adds a feeling of vividness and urgency to his account.

he: Evidently referring to Jesus. As shown at Joh 1:32, 33, John the Baptist also witnessed this, but Mark’s account seems to be from Jesus’ perspective.

the heavens: See study note on Mt 3:16.

the heavens being parted: God apparently caused Jesus to perceive heavenly matters and may at this point have allowed him to recall memories of his prehuman life. Jesus’ own expressions after his baptism, particularly his intimate prayer on Passover night 33 C.E., show that he then knew of his prehuman existence. That prayer also shows that he recalled the things he heard his Father say and saw Him do and that he remembered the glory he had enjoyed in heaven. (Joh 6:46; 7:28, 29; 8:26, 28, 38; 14:2; 17:5) These memories may have been restored to Jesus at the time of his baptism and anointing.

like a dove: Doves had both a sacred use and a symbolic meaning. They were offered as sacrifices. (Mr 11:15; Joh 2:14-16) They symbolized innocence and purity. (Mt 10:16) A dove released by Noah brought an olive leaf back to the ark, indicating that the floodwaters were receding (Ge 8:11) and that a time of rest and peace was at hand (Ge 5:29). Thus, at Jesus’ baptism, Jehovah may have used the dove to call attention to the role of Jesus as the Messiah, the pure and sinless Son of God who would sacrifice his life for mankind and lay the basis for a period of rest and peace during his rule as King. The coming down of God’s spirit, or active force, upon Jesus at his baptism may have looked like the fluttering of a dove as it nears its perch.

upon: Or “into,” that is, to enter into him.

1:11

a voice came out of the heavens: The first of three instances in the Gospel accounts where Jehovah is reported as speaking directly to humans.​—See study notes on Mr 9:7; Joh 12:28.

You are my Son: As a spirit creature, Jesus was God’s Son. (Joh 3:16) From the time of his birth as a human, Jesus was a “son of God” just as perfect Adam had been. (Lu 1:35; 3:38) However, it seems reasonable that God’s words here go beyond a mere statement of Jesus’ identity. By this declaration accompanied by the outpouring of holy spirit, God evidently indicated that the man Jesus was His spirit-begotten Son, “born again” with the hope of returning to life in heaven and anointed by spirit to be God’s appointed King and High Priest.​—Joh 3:3-6; 6:51; compare Lu 1:31-33; Heb 2:17; 5:1, 4-10; 7:1-3.

I have approved you: Or “I am well-pleased with you; I take great delight in you.” The same expression is used at Mt 12:18, which is a quotation from Isa 42:1 regarding the promised Messiah, or Christ. The outpouring of holy spirit and God’s declaration concerning his Son were a clear identification of Jesus as the promised Messiah.​—See study notes on Mt 3:17; 12:18.

1:12

the spirit impelled him to go: Or “the active force moved him to go.” The Greek word pneuʹma here refers to God’s spirit, which can act as a driving force, moving and impelling a person to do things in accord with God’s will.​—Lu 4:1; see Glossary, “Spirit.”

1:13

Satan: See study note on Mt 4:10.

the wild beasts: In Jesus’ day, there were many more wild animals in that region of the world than there are today. The wilderness was the habitat of boars, hyenas, leopards, lions, and wolves. Mark is the only Gospel writer to mention that there were wild beasts in this area. He evidently wrote primarily for non-Jewish readers, including Romans and others who may not have been familiar with the geography of Israel.

1:15

The appointed time has been fulfilled: In this context “the appointed time” (Greek, kai·rosʹ) refers to the time, as foretold in the Scriptures, for Jesus’ earthly ministry to begin, giving people the opportunity to have faith in the good news. The same Greek word is used of the “time” of inspection that Jesus’ ministry brought (Lu 12:56; 19:44) and the “appointed time” of his death.​—Mt 26:18.

the Kingdom of God: This expression occurs 14 times in the Gospel of Mark. Matthew uses this phrase only four times (Mt 12:28; 19:24; 21:31; 21:43), but he uses the parallel phrase, “the Kingdom of the heavens,” some 30 times. (Compare Mr 10:23 with Mt 19:23, 24.) Jesus made the Kingdom the theme of his preaching. (Lu 4:43) There are over 100 references to the Kingdom in the four Gospels, most of them in statements made by Jesus.​—See study notes on Mt 3:2; 4:17; 25:34.

1:16

the Sea of Galilee: See study note on Mt 4:18.

casting their nets: See study note on Mt 4:18.

fishermen: See study note on Mt 4:18.

1:17

fishers of men: See study note on Mt 4:19.

1:18

followed him: See study note on Mt 4:20.

1:19

James . . . and his brother John: See study note on Mt 4:21.

Zebedee: See study note on Mt 4:21.

1:20

with the hired men: Only Mark mentions that the fishing business of Zebedee and his sons had “hired men.” Peter, who was evidently a partner in the business and an eyewitness to most of what Mark recorded, may have been the source of this information. (Lu 5:5-11; see also “Introduction to Mark.”) That Zebedee and his sons hired men and, according to Luke’s account, had more than one boat indicates that their business was doing well.​—See study note on Mt 4:18.

1:21

Capernaum: See study note on Mt 4:13.

synagogue: See Glossary.

1:22

his way of teaching: This expression refers to how Jesus taught, his teaching methods, which also included what he taught.

not as the scribes: Rather than quote revered rabbis as an authority, as was the scribes’ custom, Jesus speaks as Jehovah’s representative, as one having authority, basing his teachings on God’s Word.​—Joh 7:16.

1:23

an unclean spirit: Mark uses this expression interchangeably with the term “demon.” (Compare Mr 1:23, 26, 27 with 1:34, 39; also Mr 3:11, 30 with 3:15, 22.) The use of this expression highlights the moral and spiritual uncleanness of the demons as well as their unclean influence on humans.

he shouted: When the man shouted the words recorded in verse 24, Jesus rebuked the unclean spirit, the source of the man’s words.​—Mr 1:25; Lu 4:35.

1:24

What have we to do with you, . . . ?: See study note on Mt 8:29.

we . . . I: Since only one unclean spirit is mentioned in verse 23, the spirit controlling the man evidently speaks in the plural (“we”) with reference to his fellow demons and then in the singular (“I”) with reference to himself alone.

1:25

Be silent: Lit., “Be muzzled.” Although the unclean spirit knew that Jesus was the Christ, or Messiah, and addressed him as “the Holy One of God” (vs. 24), Jesus would not allow demons to witness about him.​—Mr 1:34; 3:11, 12.

1:30

Simon’s mother-in-law: See study note on Lu 4:38.

sick with a fever: See study note on Lu 4:38.

1:32

when the sun had set: Sunset marked the end of the Sabbath day. (Le 23:32; Mr 1:21; see study notes on Mt 8:16; 26:20.) Now with no fear of criticism, all the Jews could begin bringing their sick ones to be cured.​—Compare Mr 2:1-5; Lu 4:31-40.

ill and demon possessed: Demons at times caused the people they controlled to suffer from some kind of physical disorder. (Mt 12:22; 17:15-18) However, the Scriptures differentiate between ordinary sickness and the harm caused by demon possession. Regardless of the cause of their suffering, Jesus cured them.​—Mt 4:24; 8:16; Mr 1:34.

1:33

the whole city: Similar to the use of “all” at Mr 1:5, the use of “whole” is evidently hyperbole; it vividly describes a large number of people.

1:34

they knew him to be Christ: Some Greek manuscripts read “they knew him,” which could be rendered “they knew who he was.” The parallel account at Lu 4:41 reads: “They knew him to be the Christ.”

1:37

Everyone: Evidently hyperbole to emphasize that a large number of people were looking for Jesus.

1:39

preaching . . . throughout the whole of Galilee: This marks the beginning of Jesus’ first preaching tour of Galilee with his four recently selected disciples​—Peter, Andrew, James, and John.​—Mr 1:16-20; see App. A7.

1:40

a leper: See study note on Mt 8:2 and Glossary, “Leprosy; Leper.”

on bended knee: In the ancient Near East, kneeling was a posture that expressed respect, especially when petitioning superiors. Mark is the only Gospel writer to use this specific term in connection with this event.

1:41

moved with pity: Or “moved with compassion.” (See study note on Mt 9:36.) A few modern Bible translations say “was indignant (angry).” However, the reading “moved with pity (compassion)” can be found in the majority of ancient manuscripts, including the earliest and most authoritative ones. Also, the context supports the idea that Jesus is motivated, not by anger, but by compassion.

touched him: See study note on Mt 8:3.

I want to: See study note on Mt 8:3.

1:44

say nothing to anyone: Jesus likely gave this order because he did not want to magnify his own name or do anything to draw attention away from Jehovah God and the Kingdom good news. His approach fulfilled the prophetic words of Isa 42:1, 2, which say that Jehovah’s servant would “not make his voice heard in the street,” that is, in some sensational way. (Mt 12:15-19) Jesus’ humble attitude provides a refreshing contrast to that of the hypocrites whom he condemns for praying “on the corners of the main streets to be seen by men.” (Mt 6:5) Jesus apparently wanted solid evidence, not sensational reports of his miracles, to convince people that he was the Christ.

show yourself to the priest: In accord with the Mosaic Law, a priest had to verify that a leper was healed. The cured leper had to travel to the temple and bring as an offering the things Moses directed, as outlined at Le 14:2-32.

MARK

Study Notes​—Chapter 2

2:1

Capernaum: See study note on Mt 4:13.

at home: Jesus spent most of the first three years of his ministry in and around Galilee with Capernaum the center of his activity. He may have stayed at the home of Peter and Andrew.​—Mr 1:29; see study note on Mt 9:1.

2:4

removed the roof . . . digging an opening: The roofs of many houses in first-century Israel were flat and were accessed by means of stairs or an external ladder. Mark’s account does not specifically state what the roof of this house was made of. But roofs were often constructed of wooden beams covered with branches, reeds, and a layer of earth, which was plastered. Some houses had tiles; according to Luke’s account, the man was lowered “through the tiling.” (See study note on Lu 5:19.) The friends of the paralytic man could easily have made an opening that would allow enough space to lower the stretcher into the crowded room below.

2:5

saw their faith: See study note on Mt 9:2.

Child: See study note on Mt 9:2.

2:6

scribes: See study note on Mt 2:4 and Glossary, “Scribe.”

2:8

by his spirit: Or “in himself (in his own mind).” Here the Greek word pneuʹma evidently refers to Jesus’ perceptive powers. Isa 11:2, 3 says about the Messiah: “The spirit of Jehovah will settle upon him,” so he would not base his judgment on “what appears to his eyes.” As a result, Jesus was able to discern the thinking, reasoning, and motives of others.​—Joh 2:24, 25.

2:9

Which is easier: It would be easy for someone to say that he could forgive sins, since no visible evidence would be needed in order to substantiate such a claim. But to say, Get up . . . and walk required a miracle that would make plain for all to see that Jesus had the authority to forgive sins. This account and Isa 33:24 link sickness to our sinful condition.

2:10

Son of man: See study note on Mt 8:20.

to forgive sins on earth​—: See study note on Mt 9:6.

2:13

the sea: That is, the Sea of Galilee.​—Mr 1:16; see study note on Mt 4:18.

2:14

Levi: In the parallel account at Mt 9:9, this disciple is called Matthew. When referring to him as a former tax collector, Mark and Luke use the name Levi (Lu 5:27, 29), but they use the name Matthew when mentioning him as one of the apostles (Mr 3:18; Lu 6:15; Ac 1:13). The Scriptures do not reveal whether Levi already had the name Matthew before becoming a disciple of Jesus. Mark is the only Gospel writer to mention that Matthew Levi was the son of Alphaeus.​—See study note on Mr 3:18.

Alphaeus: Evidently not the same person as the Alphaeus mentioned at Mr 3:18 (see study note on Mr 3:18), who was the father of James, the 9th apostle of the 12 apostles listed.​—Mt 10:3; Lu 6:15.

tax office: Or “tax collection booth.” This could be a small building or a booth where the tax collector sat and gathered taxes on exports, imports, and goods taken through a country by merchants. Levi, also known as Matthew, worked at a tax office located in or near Capernaum.

Be my follower: The Greek verb used in this exhortation has the basic sense of “to go along behind, come after,” but here it means “to follow someone as a disciple.”

2:15

dining: Or “reclining at the table.” To recline with someone at a table indicated close fellowship with that person. Thus, Jews in Jesus’ day would normally never have reclined at the table, or taken a meal, with non-Jews.

his house: Refers to Levi’s house.​—Mt 9:10; Lu 5:29.

tax collectors: See study note on Mt 5:46.

sinners: See study note on Mt 9:10.

2:16

tax collectors: See study note on Mt 5:46.

2:18

practice fasting: See study note on Mt 6:16.

2:19

friends of the bridegroom: See study note on Mt 9:15.

2:22

wine into . . . wineskins: See study note on Mt 9:17.

2:23

through the grainfields: See study note on Mt 12:1.

Sabbath: See Glossary.

2:24

what is not lawful: See study note on Mt 12:2.

2:26

in the account about: The Greek preposition e·piʹ used here can refer to time or to place/location, such as a passage of Scripture. Most translators understand it to mean “when (Abiathar was . . . ).” However, as explained in the study note on Abiathar the chief priest in this verse, the historical event that Jesus is referring to (1Sa 21:1-6) makes it more likely that the Greek preposition should be understood in a locative sense, that is, referring to a Scriptural account. A similar Greek structure is found at Mr 12:26 and Lu 20:37, where many translations use the phrase “in the account (passage) about.”

Abiathar the chief priest: The Greek term used here may be rendered “high priest” or “chief priest.” The latter rendering is more appropriate for Abiathar, since his father, Ahimelech, was high priest on the occasion described. (1Sa 21:1-6) Abiathar is first mentioned shortly after David entered the house of God and ate the showbread. It seems that as a son of High Priest Ahimelech, Abiathar was already serving as a prominent, or chief, priest at that time. He was the only son of Ahimelech to survive the slaughter by Doeg the Edomite. (1Sa 22:18-20) He later became high priest, evidently during David’s reign. Even if the rendering “high priest” is used, the Greek construction rendered “in the account about” is broad and may refer to the larger section of 1 Samuel chapters 21 to 23, where a number of references are made to Abiathar, who later became a well-known high priest. Some Greek scholars favor the rendering “in the time of Abiathar the high priest,” which could also refer to the overall time period, including the time when Abiathar later became high priest. Whatever the explanation, we can be sure that this statement of Jesus was in harmony with the historical facts.

house of God: Here referring to the tabernacle. The account Jesus refers to (1Sa 21:1-6) occurred when the tabernacle was located at Nob, a town evidently in the territory of Benjamin and close to Jerusalem.​—See App. B7 (inset).

loaves of presentation: See study note on Mt 12:4 and Glossary, “Showbread.”

2:28

Lord . . . of the Sabbath: Jesus applies this expression to himself (Mt 12:8; Lu 6:5), indicating that the Sabbath was at his disposal for doing the work commanded by his heavenly Father. (Compare Joh 5:19; 10:37, 38.) On the Sabbath, Jesus performed some of his most outstanding miracles, which included healing the sick. (Lu 13:10-13; Joh 5:5-9; 9:1-14) This evidently foreshadowed the kind of relief he will bring during his Kingdom rule, which will be like a sabbath rest.​—Heb 10:1.

MARK

Study Notes​—Chapter 3

3:4

life: Or “soul.”​—See Glossary, “Soul.”

to save a life or to kill: Or “to save or to kill a soul.”​—See Glossary, “Soul.”

3:5

with indignation, being thoroughly grieved: Only Mark records Jesus’ reaction when Jesus observed the insensibility of the hearts of the religious leaders on this occasion. (Mt 12:13; Lu 6:10) Peter, himself a man of deep emotion, may have been the source of this vivid description of Jesus’ feelings.​—See “Introduction to Mark.”

3:6

began holding council: This is the first of two occasions when the Bible specifically mentions that two opposing parties, the Pharisees and the party followers of Herod, consult together to do away with Jesus. The second occasion was nearly two years later, just three days before Jesus was put to death, indicating that these groups plotted together against Jesus over an extended period of time.​—Mt 22:15-22.

party followers of Herod: See Glossary.

3:7

the sea: That is, the Sea of Galilee.​—See study note on Mt 4:18.

3:8

Idumea: During the time of Jesus’ ministry, Idumea was the southernmost region of the Roman province of Judea. (See App. B10.) In Greek, the name means “[Land] of the Edomites.” The Edomites originally occupied territory S of the Dead Sea. (See App. B3 and B4.) They were conquered by Babylonian King Nabonidus in the sixth century B.C.E. By the fourth century B.C.E., the Nabataean Arabs occupied their land, so the Edomites moved north into the Negeb, as far as the region around Hebron, and that territory was called Idumea. They were conquered by the Hasmoneans (Maccabees) and forced to be circumcised and live by Jewish law or be expelled. The forefathers of the Herods were among those who submitted to Jewish law and customs.

from across the Jordan: Evidently referring to the region E of the Jordan, also known as Perea (from the Greek word peʹran, meaning “the other side; beyond”).

3:12

not to make him known: That is, not to reveal his identity. Although the unclean spirits knew that Jesus was “the Son of God” and addressed him as such (vs. 11), Jesus would not allow demons to witness about him. They are outcasts, rebels, haters of what is holy, and enemies of God. (See study note on Mr 1:25.) Similarly, when “a demon of divination” impelled a girl to identify Paul and Silas as “slaves of the Most High God” and proclaimers of “the way of salvation,” Paul cast the spirit out of her.​—Ac 16:16-18.

3:14

apostles: Or “sent ones.” The Greek word a·poʹsto·los is derived from the verb a·po·stelʹlo, which is used toward the end of the verse and is rendered “send out.”​—See study note on Mt 10:2.

3:16

to whom he also gave the name Peter: The name that Jesus gave to Simon means “A Piece of Rock.” (Joh 1:42) Jesus, who was able to discern that Nathanael was a man “in whom there [was] no deceit” (Joh 1:47), could also discern Peter’s makeup. Peter displayed rocklike qualities, especially after Jesus’ death and resurrection.​—See study note on Mt 10:2.

3:17

Boanerges: A Semitic expression that is found only in Mark’s account. Jesus gave James and John this name that likely reflected their fiery enthusiasm.​—Lu 9:54.

which means: Mark explains or translates terms that Jewish readers would have been familiar with, indicating that he wrote his account with non-Jews in mind.

Sons of Thunder: In Hebrew, Aramaic, and Greek, the phrase “son(s) of” can be used to indicate a prominent quality or characteristic that distinguishes a person or to describe a group of people.​—See study note on Boanerges in this verse and study note on Ac 4:36.

3:18

Bartholomew: Meaning “Son of Tolmai.” He is thought to be the Nathanael mentioned by John. (Joh 1:45, 46) A comparison of the Gospels shows that Matthew and Luke link Bartholomew and Philip in the same way that John associates the name Nathanael with Philip.​—Mt 10:3; Lu 6:14.

James the son of Alphaeus: Evidently the same disciple as the one called “James the Less” at Mr 15:40. It is generally thought that Alphaeus was the same person as Clopas (Joh 19:25), which would also make him the husband of “the other Mary” (Mt 27:56; 28:1; Mr 15:40; 16:1; Lu 24:10). The Alphaeus mentioned here is evidently not the same person as the Alphaeus mentioned at Mr 2:14, the father of Levi.

Thaddaeus: In the listings of the apostles at Lu 6:16 and Ac 1:13, the name Thaddaeus is not included; instead we find “Judas the son of James,” leading to the conclusion that Thaddaeus is another name for the apostle whom John calls “Judas, not Iscariot.” (Joh 14:22) The possibility of confusing this Judas with Judas Iscariot, the traitor, might be a reason why the name Thaddaeus is sometimes used.

the Cananaean: A designation distinguishing the apostle Simon from the apostle Simon Peter. (Mt 10:4) This term is thought to be of Hebrew or Aramaic origin, meaning “Zealot; Enthusiast.” Luke referred to this Simon as “the zealous one,” using the Greek word ze·lo·tesʹ, also meaning “zealot; enthusiast.” (Lu 6:15; Ac 1:13) While it is possible that Simon once belonged to the Zealots, a Jewish party opposed to the Romans, he may have been given this designation because of his zeal and enthusiasm.

3:19

Iscariot: See study note on Mt 10:4.

3:21

his relatives: These may have included Jesus’ half brothers James and Judas (Jude), who each wrote a Bible book. The names of Jesus’ four half brothers are mentioned at Mt 13:55 and Mr 6:3.​—See study note on Mt 13:55.

3:22

Beelzebub: A designation applied to Satan.​—See study note on Mt 10:25.

3:23

illustrations: See study note on Mt 13:3.

3:25

house: That is, a household. The original-language term for “house” could refer to an individual family or an extended household, including one associated with the palaces of kings. (Ac 7:10; Php 4:22) The term was used of ruling dynasties, such as those of the Herods and the Caesars, where internal dissension was common and destructive.

be able to stand: Or “continue (stay together).”​—See study note on house in this verse.

3:29

blasphemes against the holy spirit: Blasphemy refers to defamatory, injurious, or abusive speech against God or against sacred things. Since holy spirit emanates from God himself, willfully opposing or denying its operation amounted to blasphemy against God. As shown at Mt 12:24, 28 and Mr 3:22, the Jewish religious leaders saw God’s spirit at work in Jesus as he performed miracles; yet, they attributed this power to Satan the Devil.

guilty of everlasting sin: Seems to refer to willful sin that has eternal consequences; there is no sacrifice to cover such sin.​—See study note on blasphemes against the holy spirit in this verse and study note on Mt 12:31, the parallel account.

3:31

his brothers: That is, Jesus’ half brothers. Their names are listed at Mt 13:55 and Mr 6:3.​—See study note on Mt 13:55 regarding the meaning of the term “brother.”

3:34

See, my mother and my brothers!: Jesus here makes a distinction between his natural brothers, some of whom evidently lacked faith in him (Joh 7:5), and his spiritual brothers, his disciples. He shows that regardless of how precious the ties are that bind him to his relatives, his relationship with those who do “the will of God” is even more precious.​—Mr 3:35.

MARK

Study Notes​—Chapter 4

4:1

away from the shore: See study note on Mt 13:2.

4:2

illustrations: See study note on Mt 13:3.

4:3

Look!: See study note on Mr 1:2.

4:5

on rocky ground: See study note on Mt 13:5.

4:7

among the thorns: See study note on Mt 13:7.

4:9

Let the one who has ears to listen, listen: Before telling the illustration of the sower, Jesus said: “Listen.” (Mr 4:3) He concludes the illustration with this exhortation, emphasizing how important it is for his followers to heed his counsel carefully. Similar exhortations can be found at Mt 11:15; 13:9, 43; Mr 4:23; Lu 8:8; 14:35; Re 2:7, 11, 17, 29; 3:6, 13, 22; 13:9.

4:19

system of things: See study note on Mt 13:22.

4:21

A lamp: See study note on Mt 5:15.

a basket: See study note on Mt 5:15.

4:24

With the measure that you are measuring out: The context of verses 23 to 25 indicates that if the disciples measure out little interest and attention, they cannot expect to get much from Jesus’ teaching. But if they give him their fullest measure of attention, he will respond by giving them information and enlightenment beyond their expectations. Thus they will be enriched and better able to impart understanding to others. In his generosity, Jesus will favor them with more than they expected.

4:26

In this way the Kingdom of God is just as when a man casts seeds: Mark is the only Gospel writer to record the illustration found in verses 26 to 29.

4:31

mustard grain: See study note on Mt 13:31.

the tiniest of all the seeds: See study note on Mt 13:32.

4:33

listen: Or “understand.” The Greek word for “listen” can convey the meanings “to pay attention by listening” and “to understand (comprehend).”​—Compare study notes on Ac 9:7; 22:9.

4:35

the other shore: See study note on Mt 8:18.

4:37

a great violent windstorm: This expression renders three Greek words that could literally be translated “a great hurricane of wind.” (See study note on Mt 8:24.) Mark was not present, so his vivid description of the windstorm and the other details mentioned in this account may indicate that he obtained the information from Peter.​—Regarding Peter’s influence on Mark’s Gospel, see “Introduction to Mark.”

4:38

the pillow: Or “the cushion.” This is the only place where this word appears in the Christian Greek Scriptures. The use of the definite article in Greek may suggest that the pillow was part of the boat’s equipment. It may have been a sack of sand kept as ballast beneath the stern deck, a leather-covered seat for the helmsman, or a fleece or cushion on which an oarsman could sit.

MARK

Study Notes​—Chapter 5

5:1

Gerasenes: In the parallel accounts of this event (Mt 8:28-34; Mr 5:1-20; Lu 8:26-39), different names are used for where this event took place. For each account, there are also different readings in ancient manuscripts. According to the best available manuscripts, Matthew originally used “Gadarenes,” whereas Mark and Luke employed “Gerasenes.” However, as shown in the study note on region of the Gerasenes in this verse, both of these terms refer to the same general region.

region of the Gerasenes: A region on the other (the eastern) shore of the Sea of Galilee. The exact limits of this region are unknown today, and the identification is uncertain. Some link “the region of the Gerasenes” with the area around Kursi, near the steep slopes on the E shore of the sea. Others think that it was the large district radiating from the city of Gerasa (Jarash), which was 55 km (34 mi) SSE of the Sea of Galilee. Mt 8:28 calls it “the region of the Gadarenes.” (See study note on Gerasenes in this verse and study note on Mt 8:28.) Although different names are used, they refer to the same general area of the eastern shore of the Sea of Galilee, and the regions may have been overlapping. So the accounts are not contradictory.​—See also App. A7, Map 3B, “Activity at the Sea of Galilee,” and App. B10.

5:2

a man: The Gospel writer Matthew (8:28) mentions two men, but Mark and Luke (8:27) refer to one. Mark and Luke evidently drew attention to just one demon-possessed man because Jesus spoke to him and because his case was more outstanding. Possibly, that man was more violent or had suffered under demon control for a longer time. It could also be that after the two men were healed, only one of them wanted to accompany Jesus.​—Mr 5:18-20.

tombs: See study note on Mt 8:28.

5:7

What have I to do with you, . . . ?: Or “What is there in common between me and you?” Literally translated, this rhetorical question reads: “What to me and to you?” This Semitic idiom is found in the Hebrew Scriptures (Jg 11:12, ftn.; Jos 22:24; 2Sa 16:10; 19:22; 1Ki 17:18; 2Ki 3:13; 2Ch 35:21; Ho 14:8), and a corresponding Greek phrase is used in the Christian Greek Scriptures (Mt 8:29; Mr 1:24; 5:7; Lu 4:34; 8:28; Joh 2:4). The exact meaning may vary, depending on context. In this verse (Mr 5:7), the idiom expresses hostility and repulsion, and some have suggested such a rendering as: “Do not bother me!” or “Leave me alone!” In other contexts, it is used to express a difference in viewpoint, or opinion, or to refuse involvement in a suggested action without indicating disdain, arrogance, or hostility.​—See study note on Joh 2:4.

torment me: A related Greek term is used of “the jailers” at Mt 18:34 (see study note). So in this context, the “torment” would seem to refer to a restraining or a confining to “the abyss” mentioned in the parallel account at Lu 8:31.

5:9

Legion: Likely, this was not the demon-possessed man’s actual name, but it indicates that the man was possessed by many demons. Possibly, the chief one of these demons caused this man to say that his name was Legion. In the first century C.E., a Roman legion usually consisted of some 6,000 men, which may indicate that a large number of demons were involved.​—See study note on Mt 26:53.

5:11

swine: Pigs were unclean according to the Law (Le 11:7), but there was a market for pork among the many non-Jews living in the Decapolis region; both Greeks and Romans considered pork a delicacy. The account does not state whether the herders were Jews who were violating the Law.​—Mr 5:14.

5:19

report to them: In contrast with Jesus’ usual instructions not to publicize his miracles (Mr 1:44; 3:12; 7:36), he instructed this man to tell his relatives what had happened. This may have been because Jesus was asked to leave the region and would not personally give them a witness; it would also serve to counteract unfavorable reports that might circulate over the loss of the swine.

all the things Jehovah has done for you: Speaking to the man who had been healed, Jesus is attributing the miracle, not to himself, but to his heavenly Father. This conclusion is supported by Luke’s use of the Greek word The·osʹ (God) in recording the same event. (Lu 8:39) Although most Greek manuscripts read “the Lord” (ho Kyʹri·os) here at Mr 5:19, there are good reasons to believe that the divine name was originally used in this verse and later replaced with the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C1 and C3 introduction; Mr 5:19.

5:20

the Decapolis: Or “the Ten City Region.”​—See Glossary and App. B10.

5:22

presiding officers of the synagogue: The Greek term ar·khi·sy·naʹgo·gos literally means “ruler of a synagogue.”​—See study note on Mt 9:18.

5:23

is extremely ill: Or “is near her end,” that is, at the point of dying.

5:25

flow of blood: See study note on Mt 9:20.

5:29

grievous sickness: Lit., “scourging.”​—See study note on Mr 5:34.

5:34

Daughter: The only recorded instance in which Jesus directly addressed a woman as “daughter,” perhaps because of her delicate situation and her “trembling.” (Mr 5:33; Lu 8:47) By using this term of endearment, a form of address that signifies nothing about the woman’s age, Jesus emphasizes his tender concern for her.

Go in peace: This idiomatic expression is often used in both the Greek and the Hebrew Scriptures with the meaning “May it go well with you.” (Lu 7:50; 8:48; Jas 2:16; compare 1Sa 1:17; 20:42; 25:35; 29:7; 2Sa 15:9; 2Ki 5:19.) The Hebrew word often rendered “peace” (sha·lohmʹ) has a broad meaning. It refers to the state of being free from war or disturbance (Jg 4:17; 1Sa 7:14; Ec 3:8) and can also convey the idea of health, safety, soundness (1Sa 25:6, ftn.; 2Ch 15:5, ftn.; Job 5:24, ftn.), welfare (Es 10:3, ftn.), as well as friendship (Ps 41:9). In the Christian Greek Scriptures, the Greek word for “peace” (ei·reʹne) was used with the same broad connotations as the Hebrew word to express the ideas of well-being, salvation, and harmony, in addition to the absence of conflict.

your grievous sickness: Lit., “your scourging.” The literal meaning of this word refers to a form of whipping often used as torture. (Ac 22:24; Heb 11:36) Here used in its figurative meaning, it vividly describes the suffering caused by the woman’s illness.

5:36

only exercise faith: Or “just keep exercising faith.” The Greek verb form used here may indicate continuous action. Jairus had shown a degree of faith when he first approached Jesus (Mr 5:22-24), and he is now urged to hold on to his faith in the face of his daughter’s death.

5:39

has not died but is sleeping: In the Bible, death is often likened to sleep. (Ps 13:3; Joh 11:11-14; Ac 7:60; 1Co 7:39; 15:51; 1Th 4:13) Jesus was going to bring the girl back to life, so he may have said this because he would demonstrate that just as people can be awakened from a deep sleep, they can be brought back from death. Jesus’ power to resurrect the girl came from his Father, “who makes the dead alive and calls the things that are not as though they are.”​—Ro 4:17.

5:41

Talitha cumi: Matthew and Luke also record the resurrection of Jairus’ daughter (Mt 9:23-26; Lu 8:49-56), but only Mark includes these words of Jesus and translates them. This Semitic expression reads Talitha cum in some Greek manuscripts. While some scholars classify these words as Aramaic, others feel that they could be either Hebrew or Aramaic.​—See study note on Mr 7:34.

5:42

with great ecstasy: Or “with great amazement.” The Greek word ekʹsta·sis (from ek, meaning “out of,” and staʹsis, meaning “standing”) refers to a person’s being cast out of his normal state of mind because of amazement, astonishment, or a vision from God. The Greek word is rendered “overwhelmed with emotion” at Mr 16:8 and “amazement” at Lu 5:26. In the book of Acts, the word is connected with divine action and is rendered “a trance” at Ac 10:10; 11:5; 22:17.​—See study note on Ac 10:10.

MARK

Study Notes​—Chapter 6

6:1

his home territory: See study note on Mt 13:54.

6:3

the carpenter: Jesus was known as both “the carpenter” and “the carpenter’s son,” giving us some insight into Jesus’ life between his visit to the temple as a 12-year-old and the start of his ministry. (See study note on Mt 13:55.) The accounts in Matthew and Mark are complementary.

the son of Mary: This is the only time that Jesus is referred to in this way. Since no reference is made to Joseph, he may already have died. This possibility is also suggested by Jesus’ request that John care for his mother, Mary, after his death.​—Joh 19:26, 27.

brother: In the Bible, the Greek word a·del·phosʹ can refer to a spiritual relationship, but here it is used to describe Jesus’ relationship with his half brothers, the younger sons of Joseph and Mary. Some who believe that Mary remained a virgin after the birth of Jesus claim that a·del·phosʹ here refers to cousins. However, the Christian Greek Scriptures use a distinct term for “cousin” (Greek, a·ne·psi·osʹ at Col 4:10) and a different term for “the son of Paul’s sister” (Ac 23:16). Also, Lu 21:16 uses the plural forms of the Greek words a·del·phosʹ and syg·ge·nesʹ (rendered “brothers and relatives”). These examples show that the terms denoting familial relationships are not used loosely or indiscriminately in the Christian Greek Scriptures.

James: See study note on Mt 13:55.

Judas: See study note on Mt 13:55.

6:5

was not able to do any powerful work there: Jesus was not able to perform many miracles, not because of a lack of power, but because the circumstances did not warrant it. The people of Nazareth lacked faith, and this kept Jesus from performing many powerful works there. (Mt 13:58) Divine power was not to be wasted on unreceptive skeptics.​—Compare Mt 10:14; Lu 16:29-31.

6:6

amazed at their lack of faith: Mark is the only Gospel writer to mention how strongly Jesus felt about the reception he received from the people of his “home territory.” (Mt 13:57, 58; see also “Introduction to Mark.”) The Greek verb rendered “amazed” is often used to describe the way that people felt about Jesus’ miracles and teaching (Mr 5:20; 15:5), but on two occasions it is used to describe Jesus’ reaction. He was amazed that an army officer showed such great faith (Mt 8:10; Lu 7:9), and here his amazement included dismay at the lack of faith of the people of Nazareth.

went around in a circuit to the villages: This marks the beginning of Jesus’ third preaching tour in Galilee. (Mt 9:35; Lu 9:1) The expression “in a circuit” may imply that he thoroughly covered the area and, according to some, came back to the point where he started. An important feature of Jesus’ ministry was teaching.​—See study note on Mt 4:23.

6:10

stay there until you leave that place: Jesus was instructing his disciples that when they reached a town, they should stay in the home where hospitality was extended to them and not be “transferring from house to house.” (Lu 10:1-7) By not seeking a place where the householder could provide them with more comfort, entertainment, or material things, they would show that these things were of secondary importance when compared to their commission to preach.

6:11

shake off the dirt that is on your feet: This gesture signified that the disciples disclaimed responsibility for the consequences that would come from God. A similar expression occurs at Mt 10:14; Lu 9:5. Mark and Luke add the expression for a witness to [or, “against”] them. Paul and Barnabas applied this instruction in Pisidian Antioch (Ac 13:51), and when Paul did something similar in Corinth by shaking out his garments, he added the explanatory words: “Let your blood be on your own heads. I am clean.” (Ac 18:6) Such gestures may already have been familiar to the disciples; pious Jews who had traveled through Gentile country would shake what they perceived to be unclean dust off their sandals before reentering Jewish territory. However, Jesus evidently had a different meaning in mind when giving these instructions to his disciples.

6:13

greased many sick people with oil: This act was symbolic. While oil was understood to have healing properties (compare Lu 10:34), sick people were cured, not by means of the oil itself, but by means of the miraculous operation of God’s holy spirit.​—Lu 9:1, 6.

6:14

King Herod: That is, Herod Antipas, son of Herod the Great. (See Glossary, “Herod.”) Matthew and Luke use Antipas’ official Roman title of “tetrarch,” or “district ruler.” (See study notes on Mt 14:1; Lu 3:1.) His tetrarchy consisted of Galilee and Perea. However, he was popularly referred to as “the king,” the title used once by Matthew (Mt 14:9) and the only title Mark uses with reference to Herod.​—Mr 6:22, 25, 26, 27.

people were saying: Lit., “they were saying.” Some manuscripts read: “he was saying.”

the Baptizer: See study note on Mr 1:4.

6:17

arrested John and . . . bound him in prison: See study note on Mt 14:3.

Herodias, the wife of Philip his brother: See study note on Mt 14:3.

6:20

knowing him to be a righteous and holy man: Herod Antipas listened to John and protected him, recognizing that he was righteous and holy. Though Herod was in fear of John, his fear of losing the respect of his guests and his lack of faith resulted in his being maneuvered into murdering John. The Jewish historian Josephus called John the Baptist “a good man.”

6:21

his birthday: This event likely occurred at Herod Antipas’ residence in Tiberias, a city located on the western shore of the Sea of Galilee. One reason for this conclusion is that Mark here states that the most prominent men of Galilee were in attendance. (See study notes on Mt 14:3, 6.) The Bible mentions just two birthday celebrations​—the one referred to here, at which John was beheaded; the other, that of a Pharaoh, at which the Egyptian monarch’s chief baker was executed. (Ge 40:18-22) These two accounts are similar in that both occasions were marked with great feasting and the granting of favors, and both are remembered for executions.

military commanders: The Greek term khi·liʹar·khos (chiliarch) literally means “ruler of a thousand,” that is, soldiers. It refers to a Roman military tribune. There were six tribunes in each Roman legion. The legion, however, was not divided into six different commands; rather, each tribune commanded the whole legion for one sixth of the time. Such a military commander had great authority, including the power to nominate and assign centurions. The Greek word could also refer to high-ranking military officers in general. In the presence of such men of rank, Herod felt compelled to keep his oath and therefore ordered the beheading of John the Baptizer.

6:22

daughter of Herodias: A daughter of Herod Philip and the only child of her mother, Herodias. Though her name, Salome, is not given in the Scriptures, it is preserved in the writings of Josephus. In time, Herod Antipas married Salome’s mother, having adulterously taken her from his half brother Philip.

6:24

the Baptizer: See study note on Mr 1:4.

6:26

his oaths: The use of the plural “oaths” may indicate that Herod emphasized or confirmed what he had sworn to Herodias’ daughter (Mr 6:23) with repeated oaths.​—See study note on Mt 14:9.

6:27

a bodyguard: The Greek term used here is spe·kou·laʹtor, a loanword from Latin (speculator), which could refer to a bodyguard, a courier, and sometimes to an executioner. Greek equivalents of some 30 Latin words of a military, judicial, monetary, and domestic nature are found in the Christian Greek Scriptures, mostly in Mark and Matthew. Mark uses them more than any other Bible writer, lending credence to the belief that he wrote his Gospel in Rome and mainly for non-Jews, particularly the Romans.​—See study note on Joh 19:20.

6:29

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

6:34

moved with pity: Or “felt compassion.”​—See study note on Mt 9:36.

6:37

You give them something to eat: This is the only miracle of Jesus that is recorded in all four Gospels.​—Mt 14:15-21; Mr 6:35-44; Lu 9:10-17; Joh 6:1-13.

denarii: See Glossary, “Denarius” and App. B14.

6:38

fish: See study note on Mt 14:17.

6:41

broke the loaves up: Bread was often made in flat loaves that were baked hard. Therefore, breaking the loaves to eat them was customary.​—Mt 14:19; 15:36; 26:26; Mr 8:6; Lu 9:16.

6:43

baskets: These may have been small wicker baskets with a cord handle that a traveler could use for carrying them. It is thought that they had a volume of approximately 7.5 L (2 gal).​—See study notes on Mr 8:19, 20.

6:44

5,000 men: While this is the only miracle of Jesus that is recorded in all four Gospels (Mt 14:15-21; Mr 6:35-44; Lu 9:10-17; Joh 6:1-13), only Matthew mentions the women and the young children. It is possible that the total number of those miraculously fed was well over 15,000.

6:48

fourth watch: See study note on Mt 14:25.

inclined to: Or “about to.” Evidently meaning that from the disciples’ perspective, it looked as if Jesus was going to pass them by.

6:52

they had not grasped the meaning of the loaves: Just a few hours earlier, the disciples had seen Jesus multiply the loaves miraculously. That event clearly indicated how much power Jesus had been given by means of holy spirit. However, failing to grasp the implications of that miracle, the disciples were utterly amazed when Jesus walked on water and calmed the storm. Initially, they even thought that his walking on water was just “an apparition,” that is, something unreal, an illusion.​—Mr 6:49.

6:53

Gennesaret: See study note on Mt 14:34.

MARK

Study Notes​—Chapter 7

7:2

with defiled hands, that is, unwashed ones: Mark’s explanation here and in verses 3 and 4 would benefit readers who were not familiar with the term “defiled hands” or the Jewish practice of handwashing. (See “Introduction to Mark.”) This practice was a ceremonial cleansing to adhere to tradition rather than a concern for hygiene. Later, the Babylonian Talmud (Sotah 4b) puts eating with unwashed hands on par with having relations with a prostitute, and it states that those who lightly esteem handwashing will be “uprooted from the world.”

7:3

wash their hands: The Mosaic Law required that the priests wash their hands and their feet before ministering at the altar or entering the tent of meeting. (Ex 30:18-21) However, as shown in the study note on Mr 7:2, the Pharisees and other Jews in Jesus’ day adhered to human tradition when they ceremonially cleansed themselves. Of the four Gospel accounts, only Mark’s account mentions that the ceremonial washing of hands reached up to the elbow.

7:4

wash themselves: Many ancient manuscripts use the Greek word ba·ptiʹzo (to dip; to immerse) here, a term that most often describes Christian baptism, but at Lu 11:38, it is used to describe a broad range of repeated ritual washings rooted in Jewish tradition. Other ancient manuscripts here use the Greek term rhan·tiʹzo, meaning “to sprinkle; to cleanse by sprinkling.” (Heb 9:13, 19, 21, 22) Regardless of which manuscript reading is preferred, the general meaning remains the same; devout Jews did not eat unless they in some way cleansed themselves ceremonially. In Jerusalem, there is archaeological evidence that the Jews used ritual baths at this time, which in this context could give support for rendering the verb ba·ptiʹzo, “immerse themselves.”

baptisms: Or “immersions into water.” The Greek word ba·pti·smosʹ is here used regarding cleansing rituals practiced by some religious Jews in Jesus’ time. They baptized, or immersed into water, the cups, pitchers, and copper vessels used at meals.

7:6

hypocrites: See study note on Mt 6:2.

7:11

corban: The Greek word kor·banʹ is a loanword from the Hebrew qor·banʹ, meaning “an offering.” This Hebrew word is often used in Leviticus and Numbers and applies both to offerings containing blood and to those that are bloodless. (Le 1:2, 3; 2:1; Nu 5:15; 6:14, 21) A related word, kor·ba·nasʹ, appears at Mt 27:6, where it is rendered “sacred treasury.”​—See study note on Mt 27:6.

a gift dedicated to God: The scribes and Pharisees taught that money, property, or anything that a person dedicated as a gift to God belonged to the temple. According to this tradition, a son could keep the dedicated gift and use it for his own interests, claiming that it was reserved for the temple. Some evidently evaded the responsibility of caring for their parents by dedicating their assets in this way.​—Mr 7:12.

7:16

Some manuscripts here include the words “If anyone has ears to listen, let him listen,” but they do not appear in important early manuscripts. Therefore, these words are evidently not part of the original text of Mark. Similar words, though, can be found at Mr 4:9, 23 as part of the inspired Scriptures. Some scholars are of the opinion that a copyist introduced these words here as a natural comment following verse 14 by drawing from the wording at Mr 4:9, 23.​—See App. A3.

7:19

Thus he declared all foods clean: The Greek text allows for these words to be a continuation of what Jesus said, but they are generally understood to be Mark’s observation on the implications of what Jesus had just explained. It does not mean that Jesus was declaring that Jews could now eat certain foods that had been considered unclean according to the Mosaic Law. That Law remained in force until Jesus’ death. Mark’s comment must be understood in accord with this historical context. (Le, chap. 11; Ac 10:9-16; Col 2:13, 14) The tradition-bound religious leaders felt that even “clean” foods would make a person unclean unless he first followed elaborate cleansing rituals not required by the Law. Therefore, the meaning of Mark’s comment is evidently that Jesus declared that foods counted as “clean” according to the Mosaic Law would not defile the eater just because he had not ritualistically washed his hands according to man-made traditions. Furthermore, some have understood that Mark was also commenting on the future implications Jesus’ words would have for Christians. By the time Mark wrote his Gospel, Peter had seen the vision in which he was told, in language similar to this passage in Mark, that “God has cleansed” foods that were once considered defiled according to the Mosaic Law. (Ac 10:13-15) In either case, the words appear to be Mark’s inspired summary of the implications of Jesus’ words, not the words of Jesus himself.

7:21

sexual immorality: See study note on Mt 15:19.

7:22

acts of adultery: The plural form of the Greek word for “adultery” (moi·kheiʹa) is used here.​—See Glossary, “Adultery.”

brazen conduct: Or “shameless conduct.” The Greek word a·selʹgei·a denotes conduct that is a serious violation of God’s laws and that reflects a brazen or boldly contemptuous attitude.​—See Glossary.

an envious eye: The Greek word here rendered “envious” literally means “bad; wicked.” The term “eye” is here used figuratively of a person’s intent, disposition, or emotions. The expression “an envious eye” could also be rendered “envy.”​—See study notes on Mt 6:23; 20:15.

7:26

a Greek: This non-Israelite woman was likely of Greek descent.

Syrophoenician: This expression, a combination of “Syrian” and “Phoenician,” probably originated because Phoenicia was part of the Roman province of Syria.​—See study note on Mt 15:22, where the woman is called “Phoenician,” or “Canaanite.”

7:27

children . . . little dogs: Since dogs were unclean according to the Mosaic Law, the Scriptures often use the term in a derogatory sense. (Le 11:27; Mt 7:6; Php 3:2; Re 22:15) However, in both Matthew’s account (15:26) and Mark’s account of Jesus’ conversation, the diminutive form of the term meaning “little dog” or “house dog” is used, softening the comparison. Perhaps this indicates that Jesus used an affectionate term for household pets in non-Jewish homes. By likening Israelites to “children” and non-Jews to “little dogs,” Jesus evidently wanted to indicate an order of priority. In a household that had both children and dogs, the children would be fed first.

7:31

Decapolis: See Glossary and App. B10.

7:32

a deaf man with a speech impediment: Only Mark mentions Jesus’ healing of the deaf man who had a speech impediment.​—Mr 7:31-37.

7:33

took him aside privately: This was not something Jesus usually did when healing the sick. He may have desired to avoid embarrassing the man. Jesus wanted to help him in the kindest way possible.

spitting: Some among both Jews and Gentiles considered spitting a means or sign of healing. So Jesus may have spit simply to convey to the man that he was about to be healed. Whatever the case, Jesus was not using his saliva as a natural healing agent.

7:34

sighed deeply: Mark often records Jesus’ feelings, perhaps as related to Mark by Peter, a man of deep emotion. (See “Introduction to Mark.”) This verb may describe a prayerful sigh or groan, reflecting Jesus’ sympathy for the man or even Jesus’ pain over the suffering of all humans. A related verb at Ro 8:22 describes the “groaning” of all creation.

Ephphatha: A Greek transliteration thought by some to derive from a Hebrew root word that is rendered “be unstopped” at Isa 35:5. Jesus’ use of this expression must have made an indelible impression on an eyewitness, possibly Peter, who may have related it verbatim to Mark. Like the expression “Talitha cumi” (Mr 5:41), it is one of the few times that Jesus is quoted verbatim.

MARK

Study Notes​—Chapter 8

8:2

feel pity: Or “feel compassion.”​—See study note on Mt 9:36.

8:8

large baskets: Or “provision baskets.” The Greek word sphy·risʹ used here seems to denote a type of basket that is larger than the ones used on an earlier occasion when Jesus fed about 5,000 men. (See study note on Mr 6:43.) The same Greek word is used for the “basket” in which Paul was lowered to the ground through an opening in the wall of Damascus.​—See study note on Ac 9:25.

8:9

about 4,000 men: Only Matthew’s parallel account (Mt 15:38) mentions the women and the young children when reporting this miracle. It is possible that the total number of those miraculously fed was over 12,000.

8:10

Dalmanutha: This name is not mentioned in other Biblical or non-Biblical sources, but it was preserved in Mark’s Gospel. Though the exact location is uncertain, it seems to have been near the western shore of the Sea of Galilee, since the area is called Magadan in Matthew’s parallel account. (See study note on Mt 15:39.) Dalmanutha may have been another name for Magadan.

8:12

sighed deeply: Mark, who frequently records how Jesus felt and reacted (Mr 3:5; 7:34; 9:36; 10:13-16, 21), uses a verb found only here in the Christian Greek Scriptures. This intensive form of a related verb, used at Mr 7:34 (see study note), expresses a strong emotional reaction. This deep sigh may have reflected his exasperation over the Pharisees’ demand for a sign while they stubbornly ignored the evident demonstrations of power that they had already seen.

8:15

leaven: Or “yeast.” Often used figuratively in the Bible to denote corruption and sin, “leaven” here refers to corrupt teaching and influence. (Mt 16:6, 11, 12; 1Co 5:6-8) The repetition of the word in this verse suggests that “the leaven” of the Pharisees was different from that of Herod and his party followers, the Herodians. This latter group was more political than religious. An example of their nationalistic “leaven” was the question about the paying of taxes that the two groups used in an attempt to trap Jesus.​—Mr 12:13-15.

Herod: Some ancient manuscripts read “Herodians.”​—See Glossary, “Herod, party followers of.”

8:19

baskets: Reporting on the two occasions when Jesus miraculously fed the crowds (see study notes on Mr 6:43; 8:8, 20 and parallel accounts at Mt 14:20; 15:37; 16:9, 10), the accounts consistently distinguish between the types of baskets used for collecting leftovers. When he fed the 5,000 men, the Greek term koʹphi·nos (“basket”) is used; when he fed the 4,000 men, the Greek word sphy·risʹ (“large basket”) is used. This indicates that the writers were present or had received the facts from reliable eyewitnesses.

8:20

large baskets: Or “provision baskets.”​—See study notes on Mr 8:8, 19.

8:22

a blind man: Mark is the only Gospel writer to record Jesus’ healing of this blind man.​—Mr 8:22-26.

8:27

Caesarea Philippi: See study note on Mt 16:13.

8:28

John the Baptist: See study notes on Mt 3:1; Mr 1:4.

Elijah: See study note on Mt 11:14.

8:29

the Christ: See study note on Mt 16:16.

8:31

Son of man: See study note on Mt 8:20.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Although the term sometimes refers to physical age (as at Lu 15:25; Ac 2:17), it is not limited to those who are elderly. Here it refers to the leaders of the Jewish nation, who are often mentioned together with chief priests and scribes. The Sanhedrin was made up of men from these three groups.​—Mr 11:27; 14:43, 53; 15:1; see study note on Mt 16:21 and Glossary, “Elder; Older man.”

chief priests: See study note on Mt 2:4 and Glossary, “Chief priest.”

scribes: See study note on Mt 2:4 and Glossary, “Scribe.”

8:33

Get behind me: According to the parallel account at Mt 16:23, Jesus adds: “You are a stumbling block to me.” (See study note on Mt 18:7.) Jesus thus strongly rebuked Peter. Jesus refused to allow anything to hinder him from fulfilling his Father’s will. His words may also have reminded Peter of his proper place as a supportive follower of his Master.

Satan: See study note on Mt 16:23.

8:34

come after me: Or, according to some ancient manuscripts, “follow after me.”

let him disown himself: Or “let him give up all right to himself.” This indicates a person’s willingness to deny himself utterly or to relinquish ownership of himself to God. The Greek phrase can be rendered “he must say no to himself,” which is fitting because it may involve saying no to personal desires, ambitions, or convenience. (2Co 5:14, 15) The same Greek verb is used by Mark when describing Peter’s denial of Jesus.​—Mr 14:30, 31, 72.

torture stake: See study note on Mt 16:24.

8:35

life: Or “soul.”​—See Glossary, “Soul.”

8:36

life: Or “soul.”​—See Glossary, “Soul.”

8:37

life: Or “soul.”​—See Glossary, “Soul.”

8:38

adulterous: Or “unfaithful.” In a spiritual sense, adultery denotes unfaithfulness to God on the part of those who are joined to him in a covenant. The false religious practices of natural Israel were a violation of the Law covenant, making the Israelites guilty of spiritual adultery. (Jer 3:8, 9; 5:7, 8; 9:2; 13:27; 23:10; Ho 7:4) For similar reasons, Jesus denounced as adulterous the generation of Jews in his day. (Mt 12:39; 16:4) If Christians who are in the new covenant defile themselves with the present system of things, they commit spiritual adultery. In principle, this would be true of all those who are dedicated to Jehovah.​—Jas 4:4.

MARK

Study Notes​—Chapter 9

9:2

a lofty mountain: Possibly Mount Hermon, which is near Caesarea Philippi. (Mr 8:27; see study note on Mt 16:13.) It reaches a height of 2,814 m (9,232 ft) above sea level. The transfiguration may have taken place on one of the spurs of Mount Hermon.​—See App. B10.

he was transfigured: See study note on Mt 17:2.

9:5

Rabbi: Literally meaning “my great one,” from the Hebrew word rav, meaning “great.” In common usage, “Rabbi” meant “Teacher.”​—Joh 1:38.

9:7

a voice: The second of three instances in the Gospel accounts where Jehovah is reported as speaking directly to humans.​—See study notes on Mr 1:11; Joh 12:28.

9:9

Son of man: See study note on Mt 8:20.

9:17

a speechless spirit: That is, an evil spirit that makes a person unable to speak.

9:20

convulsions: In this particular case, demon activity was associated with epileptic symptoms. However, the Scriptures do not imply that epilepsy is generally caused by demon possession any more than deafness and speechlessness are. (Compare Mr 9:17, 25.) Rather, Mt 4:24 reports that people brought to Jesus ailing ones who included those who were “demon-possessed and epileptic,” drawing a distinction between these two types of individuals.​—See study note on Mt 4:24.

9:25

speechless and deaf spirit: That is, an evil spirit that makes a person unable to speak and to hear.

9:29

by prayer: Some manuscripts add “and fasting.” But the earliest and most reliable manuscripts do not include “and fasting.” These words were evidently added by copyists who advocated fasting and practiced it. They repeatedly included references to fasting where these were not found in earlier copies.​—See study note on Mt 17:21.

9:42

stumbles: Or “puts a stumbling block in front of.” In the Christian Greek Scriptures, the Greek word skan·da·liʹzo refers to stumbling in a figurative sense. In this context, the term may be used broadly to refer to becoming an obstacle to the faith of one who would otherwise follow Jesus and believe in him. It may also involve causing a person to sin or becoming a snare to a person. Stumbling may involve breaking one of God’s laws on morals, losing faith, or accepting false teachings. (See study note on Mt 18:7.) The expression these little ones refers to Jesus’ disciples who may have seemed of little importance from the world’s standpoint but who were precious in God’s eyes.

a millstone that is turned by a donkey: See study note on Mt 18:6.

9:43

makes you stumble: In this context, the Greek word skan·da·liʹzo could also be rendered “becomes a snare to you; causes you to sin.”​—See study note on Mt 18:7.

cut it off: Jesus was using hyperbole. He was saying that a person should be willing to give up something as precious as a hand, a foot, or an eye rather than allow it to cause him to stumble into unfaithfulness. He was obviously not encouraging self-mutilation or implying that a person was somehow subservient to the will of his limbs or eyes. (Mr 9:45, 47) He meant that a person should deaden a body member, or treat it as if it were severed from the body, rather than use it to commit a sin. (Compare Col 3:5.) He should allow nothing to hinder him from gaining life.

Gehenna: See study note on Mt 5:22 and Glossary.

9:44

Some manuscripts read here “where their maggot does not die and the fire is not put out,” but these words do not appear in important early manuscripts. Similar words do appear in verse 48, where there is no uncertainty regarding the text. Evidence suggests that a scribe or scribes repeated the words from verse 48 in verses 44 and 46.​—See App. A3.

9:45

makes you stumble: See study note on Mr 9:43.

Gehenna: See study note on Mt 5:22 and Glossary.

9:46

See study note on Mr 9:44.

9:47

makes you stumble: See study note on Mr 9:43.

Gehenna: See study note on Mt 5:22 and Glossary.

9:48

where: Referring to “Gehenna,” mentioned in the preceding verse. As shown in the study note on Mt 5:22, by Jesus’ day, the Valley of Hinnom (from which the term “Gehenna” is derived) had become a place for burning garbage. By mentioning that the maggot does not die and the fire is not put out, Jesus is evidently alluding to the prophetic words of Isa 66:24. That prophecy is not describing living people being tortured; rather, it tells what happens to “the carcasses of the men” who rebel against Jehovah. Where the fire did not reach, worms, or maggots, would breed, consuming anything not destroyed by the fire. On this basis, Jesus’ words mean that God’s adverse judgment would result, not in torture, but in complete destruction.

9:49

salted with fire: This figure of speech could be understood in two different ways. (1) If the expression is connected with the statements Jesus just made, as recorded at Mr 9:43-48, it would refer to destruction by the fire of Gehenna. Jesus might be alluding to what happened to Sodom and Gomorrah, in the vicinity of the Dead (Salt) Sea, when God “made it rain sulfur and fire” on those cities. (Ge 19:24) In this context, Jesus’ statement “everyone must be salted with fire” would mean that all who allow their hands, feet, or eyes to stumble them or others into unfaithfulness would be salted with the fire of Gehenna, or eternal destruction. (2) If the expression “salted with fire” is connected with what is said next, as recorded at Mr 9:50, then Jesus may have been speaking of a fire that would come upon his followers and work for their good, promoting peaceful relations among them. In this context, everyone​—that is, all his disciples​—would be purified and cleansed by Jehovah’s Word, which burns up all falsehood and error, and also by the fire of persecution or trials, which test and purify one’s loyalty and devotion to Jehovah. (Jer 20:8, 9; 23:29; 1Pe 1:6, 7; 4:12, 13) Jesus may well have had in mind both of the ideas just discussed.

9:50

Salt: A mineral used for preserving and flavoring food.​—See study note on Mt 5:13.

loses its saltiness: Or “loses its strength.” In Jesus’ day, salt was often obtained from the Dead Sea area and was contaminated by other minerals. If the salty portion was removed from this mixture, only a tasteless, useless residue remained.

Have salt in yourselves: Jesus evidently here uses “salt” to refer to the quality in Christians that causes them to do and say things that are in good taste, considerate, and wholesome and that tend toward preserving the lives of others. The apostle Paul uses “salt” in a similar way at Col 4:6. Perhaps Jesus was thinking of his apostles’ arguments about who would be the greatest. Figurative salt makes what a person says easier for others to accept and can thus help to preserve peace.

MARK

Study Notes​—Chapter 10

10:1

the borders of Judea across the Jordan: This apparently refers to Perea, a region on the E side of the Jordan River, especially the parts of Perea bordering on Judea.​—See study note on Mt 19:1 and App. A7, Map 5.

10:4

certificate of dismissal: See study note on Mt 19:7.

10:6

the beginning of creation: Evidently referring to the creation of mankind. Jesus here describes how the Creator instituted marriage between a man and a woman, thus forming the nucleus of human society.

He: Some ancient manuscripts make the subject specific and read “God.”

10:8

one flesh: See study note on Mt 19:5.

10:11

divorces his wife: Or “sends his wife away.” Jesus’ words as recorded by Mark must be understood in the light of the more complete statement at Mt 19:9, which includes the phrase “except on the grounds of sexual immorality.” (See study note on Mt 5:32.) What Mark wrote in quoting Jesus regarding divorce applies if the grounds for obtaining the divorce is anything other than “sexual immorality” (Greek, por·neiʹa) committed by the unfaithful marriage partner.

commits adultery against her: Jesus here rejects the prevailing Rabbinic teaching that allowed men to divorce their wives “on every sort of grounds.” (Mt 19:3, 9) The concept of committing adultery against his wife was alien to most Jews. Their rabbis taught that a husband could never commit adultery against his wife​—only a woman could be unfaithful. By putting the husband under the same moral obligation as the wife, Jesus dignifies women and elevates their status.

10:12

if ever a woman after divorcing her husband: With this phrase, Jesus recognizes the right of a woman to divorce an unfaithful husband​—something that was evidently not acceptable to the Jews of his day. According to Jesus, however, under the Christian system, the same standard would apply to men and women.

10:13

young children: The children may have been of varying ages, since the Greek word here rendered “young children” is used not only of newborns and infants (Mt 2:8; Lu 1:59) but also of Jairus’ 12-year-old daughter (Mr 5:39-42). However, in the parallel account at Lu 18:15, which describes Jesus’ interaction with this group of young ones, Luke uses a different Greek word, one that refers only to very small children, or infants.​—Lu 1:41; 2:12.

10:15

like a young child: Refers to having the desirable qualities of young children. Such qualities include being humble, teachable, trustful, and receptive.​—Mt 18:5.

10:16

took the children into his arms: Only Mark’s account includes this detail. The Greek word for “take into one’s arms” occurs only here and at Mr 9:36 and could also be rendered “embrace.” Jesus exceeded the expectations of the adults who brought these children to Jesus so that he might merely “touch” them. (Mr 10:13) As the oldest of a family of at least seven children, he understood the needs of young children. (Mt 13:55, 56) Jesus even began blessing them. The Greek word used here is an intensified form of the word for “to bless,” which could be understood to mean that he tenderly and warmly blessed them.

10:17

Good Teacher: The man was evidently using the words “Good Teacher” as a flattering and formalistic title, since such honor was usually demanded by the religious leaders. While Jesus had no objection to being properly identified as “Teacher” and “Lord” (Joh 13:13), he directed all honor to his Father.

10:18

Nobody is good except one, God: Jesus here recognizes Jehovah as the ultimate standard of what is good, the One who has the sovereign right to determine what is good and what is bad. By rebelliously eating from the tree of the knowledge of good and bad, Adam and Eve sought to assume that right. (Ge 2:17; 3:4-6) Unlike them, Jesus humbly leaves the setting of standards to his Father. God has expressed and defined what is good by means of what he has commanded in his Word.​—Mr 10:19.

10:21

felt love for him: Only Mark records Jesus’ sentiments toward the rich young ruler. (Mt 19:16-26; Lu 18:18-30) Peter, himself a man of deep emotion, may have been the source of this description of Jesus’ feelings.​—See “Introduction to Mark.”

10:25

easier for a camel to go through a needle’s eye: Jesus is using hyperbole to illustrate a point. Just as a literal camel cannot go through the eye of an actual sewing needle, it is impossible for a rich man to enter the Kingdom of God if he continues to put his riches ahead of his relationship with Jehovah. Jesus did not mean that no wealthy person would inherit the Kingdom, for he went on to say: “All things are possible with God.”​—Mr 10:27.

10:26

to him: Some manuscripts read: “to one another.”

10:30

the coming system of things: Or “the coming age.” The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. Jesus is here referring to the coming era under God’s Kingdom rule, in which everlasting life is promised.​—Lu 18:29, 30; see Glossary, “System(s) of things.”

10:32

going on the road up to Jerusalem: The city was about 750 m (2,500 ft) above sea level, so the Scriptures often speak of worshippers going “up to Jerusalem.” (Lu 2:22; Joh 2:13; Ac 11:2) Jesus and his disciples were about to ascend from the Jordan Valley (see study note on Mr 10:1), which at its lowest point is about 400 m (1,300 ft) below sea level. They would have to climb some 1,000 m (3,330 ft) to reach Jerusalem.

10:34

spit on him: Spitting on a person or in his face was an act of extreme contempt, enmity, or indignation, bringing humiliation on the victim. (Nu 12:14; De 25:9) Jesus here states that he would experience such treatment, which fulfilled a prophecy regarding the Messiah: “I did not hide my face from humiliating things and from spit.” (Isa 50:6) He was spat on during his appearance before the Sanhedrin (Mr 14:65) and by the Roman soldiers after his trial by Pilate (Mr 15:19).

10:35

sons: A few manuscripts read “two sons,” but the shorter reading has strong manuscript support.

James and John, the sons of Zebedee, approached him: According to Matthew’s account, the mother of James and John approaches Jesus with this request, but her two sons are evidently the source of the request. This conclusion is supported by Matthew’s report that on hearing about this request, the ten other disciples “became indignant,” not at the mother, but “at the two brothers.”​—Mt 20:20-24; see study notes on Mt 4:21; 20:20.

10:37

one at your right hand and one at your left: Here both positions indicate honor and authority, but the place of greatest honor is always on the right.​—Ps 110:1; Ac 7:55, 56; Ro 8:34; see study note on Mt 25:33.

10:38

drink the cup: See study note on Mt 20:22.

be baptized with the baptism with which I am being baptized: Or “be immersed with the immersion that I am undergoing.” Jesus here uses the term “baptism” in parallel with “cup.” (See study note on Mt 20:22.) He is already undergoing this baptism during his ministry. In his case, he will be fully baptized, or immersed, into death when he is executed on the torture stake on Nisan 14, 33 C.E. His resurrection, which includes a raising up, will complete this baptism. (Ro 6:3, 4) Jesus’ baptism into death is clearly distinct and separate from his water baptism, for he had completely undergone water baptism at the beginning of his ministry, at which time his baptism into death had only begun.

10:42

lord it over them: Or “dominate them; are masters over them.” This Greek term is used only four times in the Christian Greek Scriptures. (Mt 20:25; Mr 10:42; 1Pe 5:3; and at Ac 19:16, where it is rendered “overpowered”) Jesus’ counsel brought to mind the hated Roman yoke and the oppressive domination by the Herods. (Mt 2:16; Joh 11:48) Peter evidently got the point, later urging Christian elders to lead by example, not by domination. (1Pe 5:3) A related verb is used at Lu 22:25, where Jesus expresses a similar idea, and it is also used at 2Co 1:24, where Paul says that Christians are not to be “masters over” the faith of fellow believers.

10:45

life: See study note on Mt 20:28.

10:46

Jericho: See study note on Mt 20:29.

a blind beggar: Matthew’s account (20:30) of this event states that two blind men were present. Mark and Luke (18:35) each mention one, evidently focusing on Bartimaeus, whose name appears only in Mark’s account.

10:47

the Nazarene: A descriptive epithet applied to Jesus and later to his followers. (Ac 24:5) Since many Jews had the name Jesus, it was common to add a further identification; the practice of associating people with the places from which they came was customary in Bible times. (2Sa 3:2, 3; 17:27; 23:25-39; Na 1:1; Ac 13:1; 21:29) Jesus lived most of his early life in the town of Nazareth in Galilee, so it was natural to use this term regarding him. Jesus was often referred to as “the Nazarene,” in different situations and by various individuals. (Mr 1:23, 24; 10:46, 47; 14:66-69; 16:5, 6; Lu 24:13-19; Joh 18:1-7) Jesus himself accepted the name and used it. (Joh 18:5-8; Ac 22:6-8) On the sign that Pilate placed on the torture stake, he wrote in Hebrew, Latin, and Greek: “Jesus the Nazarene the King of the Jews.” (Joh 19:19, 20) From Pentecost 33 C.E. onward, the apostles as well as others often spoke of Jesus as the Nazarene or as being from Nazareth.​—Ac 2:22; 3:6; 4:10; 6:14; 10:38; 26:9; see also study note on Mt 2:23.

Son of David: Addressing Jesus as “Son of David,” blind Bartimaeus openly acknowledges him as the Messiah.​—See study notes on Mt 1:1, 6; 15:25.

10:51

Rabboni: A Semitic word meaning “My Teacher.” It may be that “Rabboni” was originally more respectful or conveyed more warmth than the form “Rabbi,” a title of address meaning “Teacher.” (Joh 1:38) However, when John did his writing, perhaps the first person suffix (“-i” meaning “my”) on this word had lost its special significance in the title, for John translates it “Teacher.”​—Joh 20:16.

MARK

Study Notes​—Chapter 11

11:1

Now: The events described at Mr 11:1-11 take place during the daytime of Nisan 9.​—See App. A7 and B12.

Bethphage: The name of this village on the Mount of Olives comes from Hebrew, probably meaning “House of the Early Figs.” Tradition locates Bethphage between Jerusalem and Bethany on the SE slope of the Mount of Olives, near the peak, about 1 km (less than 1 mi) from Jerusalem.​—Mt 21:1; Lu 19:29; see App. A7, Map 6.

Bethany: See study note on Mt 21:17.

11:2

a colt: That is, a young donkey. The accounts of Mark, Luke (19:35), and John (12:14, 15) mention only one animal, the colt, when describing this event. Matthew’s account (21:2-7) adds the detail that the parent donkey was also present.​—See study notes on Mt 21:2, 5.

11:9

Save, we pray: Lit., “Hosanna.” That Greek term comes from a Hebrew expression that means “save, we pray” or “save, please.” Here the term is used as a plea to God for salvation or victory; it could be rendered “please, grant salvation to.” In time, it became an expression of both prayer and praise. The Hebrew expression is found at Ps 118:25, which was part of the Hallel Psalms sung regularly during Passover season. Therefore, these words readily came to mind on this occasion. One way God answered this prayer to save the Son of David was by resurrecting him from the dead. At Mr 12:10, 11, Jesus himself quotes Ps 118:22, 23 and applies it to the Messiah.

Jehovah’s: In this quote from Ps 118:25, 26, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

11:10

the coming Kingdom of our father David: The earliest and most reliable manuscripts support the main text reading but there are a few ancient manuscripts that read: “The kingdom of our father David that comes in the name of the Lord.” This reading is reflected in some English Bible translations. A number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 10-12, 14, 16, 17} in App. C) here use the Tetragrammaton or an abbreviation of it and read: “The kingdom of our father David that comes in the name of Jehovah.”

11:12

The next day: That is, Nisan 10.​—See App. A7 and B12.

11:13

he found nothing but leaves: Although it was unusual for a fig tree to bear fruit at that time of year, the tree had leaves​—normally a sign that it had produced an early crop of figs. Because the tree had borne only leaves, Jesus knew that it was not going to produce any crop and was therefore deceptive in its appearance. So he cursed it as unproductive, causing it to wither.​—Mr 11:19-21.

11:15

temple: See study note on Mt 21:12.

throw out those selling and buying: See study note on Lu 19:45.

money changers: See study note on Mt 21:12.

11:16

carry a utensil through the temple: Evidently, some used the temple courtyard as a shortcut to transport items for personal or commercial use. Jesus did not allow this, since it detracted from the sanctity of God’s house. Only Mark’s account mentions this comment by Jesus.

11:17

a house of prayer for all the nations: Of the three Gospel writers who quote Isa 56:7, only Mark includes the phrase “for all the nations [peoples].” (Mt 21:13; Lu 19:46) The temple in Jerusalem was meant to be a place where both Israelites and God-fearing foreigners could worship and pray to Jehovah. (1Ki 8:41-43) Jesus rightly condemned the Jews who used the temple for commerce, making it a cave of robbers. Their actions discouraged people of all nations from approaching Jehovah in his house of prayer, depriving them of the opportunity to come to know him.

cave of robbers: See study note on Mt 21:13.

11:19

late in the day: That is, late on Nisan 10. Jesus and his disciples went out of Jerusalem, returning to Bethany on the eastern slope of the Mount of Olives. Jesus likely spent the night at the home of his friends Lazarus, Mary, and Martha.​—See App. A7 and B12.

11:20

early in the morning: That is, on Nisan 11. Jesus and his disciples are heading back to Jerusalem for the final day of Jesus’ public ministry before he celebrates the Passover, institutes the Memorial of his death, and faces trial and execution.​—See App. A7 and B12.

11:23

Truly: See study note on Mt 5:18.

11:25

stand praying: Among the Hebrews and many of the other nations mentioned in the Bible, there was no set form of posture for prayer. All the attitudes that they assumed were highly respectful. Standing to pray was common.

11:26

Some ancient manuscripts here read: “But if you do not forgive, neither will your Father who is in the heavens forgive your trespasses.” These words do not appear in the earliest and most reliable manuscripts and are evidently not part of the original text of Mark. Similar words, though, can be found at Mt 6:15 as part of the inspired Scriptures.​—See App. A3.

11:27

chief priests: See study note on Mt 2:4.

scribes: See study note on Mt 2:4.

elders: See study note on Mr 8:31.

MARK

Study Notes​—Chapter 12

12:1

illustrations: See study note on Mt 13:3.

tower: See study note on Mt 21:33.

leased: See study note on Mt 21:33.

12:10

this scripture: The singular form of the Greek word gra·pheʹ here refers to an individual Scripture passage, Ps 118:22, 23.

chief cornerstone: See study note on Mt 21:42.

12:11

Jehovah: In this quote from Ps 118:22, 23, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

12:13

party followers of Herod: See Glossary.

12:14

head tax: See study note on Mt 22:17.

Caesar: See study note on Mt 22:17.

12:15

denarius: This Roman silver coin with an inscription of Caesar was the “head tax” coin that was exacted by the Romans from the Jews. (Mr 12:14) In Jesus’ day, agricultural laborers commonly received a denarius for a 12-hour workday, and the Christian Greek Scriptures often use the denarius to show equivalent value. (Mt 20:2; Mr 6:37; 14:5; Re 6:6) A variety of copper and silver coins were used in Israel, including silver coins minted in Tyre that were used for the temple tax. Yet, for paying taxes to Rome, people evidently used the silver denarius bearing the image of Caesar.​—See Glossary and App. B14.

12:16

image and inscription: See study note on Mt 22:20.

12:17

Pay back: See study note on Mt 22:21.

Caesar’s things to Caesar: Jesus’ reply here, and in the parallel accounts at Mt 22:21 and Lu 20:25, is his only recorded reference to the Roman emperor. “Caesar’s things” include payment for services rendered by the secular government as well as the honor and relative subjection that is to be shown to such authorities.​—Ro 13:1-7.

God’s things to God: See study note on Mt 22:21.

12:18

Sadducees: This is the only mention of the Sadducees in the Gospel of Mark. (See Glossary.) The name (Greek, Sad·dou·kaiʹos) is likely connected with Zadok (often spelled Sad·doukʹ in the Septuagint), who was made high priest in the days of Solomon and whose descendants evidently served as priests for centuries.​—1Ki 2:35.

resurrection: The Greek word a·naʹsta·sis literally means “raising up; standing up.” It is used about 40 times in the Christian Greek Scriptures with reference to the resurrection of the dead. (Mt 22:23, 31; Ac 4:2; 24:15; 1Co 15:12, 13) In the Septuagint at Isa 26:19, the verb form of a·naʹsta·sis is used to render the Hebrew verb “to live” in the expression “your dead will live.”​—See Glossary.

12:21

the second married her: Among the ancient Hebrews, if a man died sonless, it was expected that his brother would marry the widow in order to produce offspring to continue the dead man’s family line. (Ge 38:8) The arrangement, later incorporated into the Mosaic Law, was known as brother-in-law, or levirate, marriage. (De 25:5, 6) Brother-in-law marriage was practiced in Jesus’ day, as shown by the Sadducees’ reference to it here. The Law did permit relatives to refuse to perform brother-in-law marriage, but if a man would not “build up his brother’s household,” he brought disgrace on himself.​—De 25:7-10; Ru 4:7, 8.

12:24

the Scriptures: See study note on Mt 22:29.

12:26

in the book of Moses: The Sadducees accepted only Moses’ writings as inspired. They objected to Jesus’ teaching about the resurrection, evidently thinking that there was no basis for such a teaching in the Pentateuch. Jesus could have quoted many scriptures, such as Isa 26:19, Dan 12:13, and Hos 13:14, to show that the dead would rise. But because Jesus knew which writings were accepted by the Sadducees, he proved his point by using words that Jehovah spoke to Moses.​—Ex 3:2, 6.

that God said to him: Jesus here refers to a conversation between Moses and Jehovah that took place about 1514 B.C.E. (Ex 3:2, 6) At that time, Abraham had been dead for 329 years, Isaac for 224, and Jacob for 197. Yet, Jehovah did not say ‘I was their God.’ He said: ‘I am their God.’​—See study note on Mr 12:27.

12:27

but of the living: According to the parallel account at Lu 20:38, Jesus includes the comment: “For they are all living to him [or, “from his standpoint”].” The Bible shows that living humans who are alienated from God are dead from his standpoint. (Eph 2:1; 1Ti 5:6) Likewise, approved servants of God who die are still living from Jehovah’s standpoint, since his purpose to resurrect them is so sure of fulfillment.​—Ro 4:16, 17.

12:29

Hear, O Israel: This quote from De 6:4, 5 is more extensive than in the parallel accounts of Matthew and Luke. Included here is also the introduction to the so-called Shema, or what amounts to the Jewish confession of faith taken from Nu 15:37-41; De 6:4-9; 11:13-21. The name Shema is taken from the first word of the verse in Hebrew, shemaʽʹ, meaning “Listen!; Hear!”

Jehovah our God is one Jehovah: Or “Jehovah is our God; Jehovah is one,” or “Jehovah is our God; there is one Jehovah.” In the Hebrew text of De 6:4, quoted here, the word for “one” can imply being unique, the one and only. Jehovah is the only true God; no false gods can compare to him. (2Sa 7:22; Ps 96:5; Isa 2:18-20) In the book of Deuteronomy, Moses reminded the Israelites that their worship of Jehovah must be exclusive. They were not to follow the peoples around them, who worshipped various gods and goddesses. Some of those false gods were viewed as ruling over certain parts of nature. Others were separate forms of a particular deity. The Hebrew word for “one” also suggests unity and oneness of purpose and activity. Jehovah God is not divided or unpredictable. Rather, he is always faithful, consistent, loyal, and true. The discussion recorded at Mr 12:28-34 is referred to at Mt 22:34-40, but only Mark includes the introductory part: “Hear, O Israel, Jehovah our God is one Jehovah.” The commandment to love God follows this statement about Jehovah being one, indicating that his worshippers’ love for him must also be undivided.

Jehovah . . . Jehovah: In this quote from De 6:4, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs twice in the original Hebrew text.​—See App. C.

12:30

Jehovah: In this quote from De 6:5, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

heart: When used in a figurative sense, this term generally refers to the total inner person. When mentioned together with “soul” and “mind,” however, it evidently takes on a more specific meaning and refers mainly to a person’s emotions, desires, and feelings. The four terms used here (heart, soul, mind, and strength) are not mutually exclusive; they are used in an overlapping sense, emphasizing in the strongest possible way the need for complete and total love for God.​—See study notes on mind and strength in this verse.

soul: See study note on Mt 22:37.

mind: That is, intellectual faculties. A person must use his mental faculties to come to know God and grow in love for him. (Joh 17:3; Ro 12:1) In this quote from De 6:5, the original Hebrew text uses three terms, ‘heart, soul, and strength.’ However, according to Mark’s account, written in Greek, four different concepts are mentioned, heart, soul, mind, and strength. There may be several reasons why different terms are used. The word “mind” may have been added to complete the meaning of overlapping concepts in the Hebrew language. Although ancient Hebrew did not have a specific word for “mind,” this concept was often included in the Hebrew word for “heart,” which refers figuratively to the whole inner person, including a person’s thinking, feelings, attitudes, and motivations. (De 29:4; Ps 26:2; 64:6; see study note on heart in this verse.) For this reason, where the Hebrew text uses the word “heart,” the Greek Septuagint often uses the Greek equivalent for “mind.” (Ge 8:21; 17:17; Pr 2:10; Isa 14:13) Mark’s use of mind may also indicate that there is some overlapping of ideas between the Hebrew term for “strength” and the Greek term for “mind.” (Compare the wording of Mt 22:37, which uses “mind” rather than “strength.”) The overlapping of ideas may help to explain why the scribe’s answer to Jesus uses the word “understanding.” (Mr 12:33) It may also explain why the Gospel writers when quoting De 6:5 do not use the exact terms found in that passage.​—See study note on strength in this verse and study notes on Mt 22:37; Lu 10:27.

strength: As mentioned in the study note on mind, in this quote from De 6:5, the original Hebrew text uses three terms, ‘heart, soul, and strength.’ The Hebrew word rendered “strength [or, “vital force,” ftn.]” could include both physical strength and mental or intellectual ability. This may be another reason why the concept of “mind” has been included when this scripture is quoted in the Christian Greek Scriptures. This may also explain why Mt 22:37 uses “mind” but does not use “strength” in the same quotation. Whatever the case, when a scribe (according to Luke’s account [10:27] written in Greek) quotes the same Hebrew verse, he refers to the four concepts of heart, soul, strength, and mind, evidently showing that in Jesus’ time, it was commonly accepted that all four Greek concepts were included in the three Hebrew words of the original quotation.

12:31

The second: At Mr 12:29, 30, Jesus’ direct answer to the scribe is recorded. But Jesus now goes beyond the original question and quotes a second commandment. (Le 19:18) He stresses that the “two commandments” are inextricably linked and that the whole Law and the Prophets are summed up in them.​—Mt 22:40.

neighbor: See study note on Mt 22:39.

12:33

whole burnt offerings: The Greek word ho·lo·kauʹto·ma (from the word hoʹlos, meaning “whole,” and kaiʹo, “to burn”) occurs only three times in the Christian Greek Scriptures, here and at Heb 10:6, 8. This is a term used in the Septuagint to render a Hebrew word for offerings that were completely burned by fire and presented in their entirety to God, with no part of the animal being eaten by the worshipper. This Greek word occurs in the Septuagint at 1Sa 15:22 and Ho 6:6, which the scribe may have had in mind when speaking to Jesus. (Mr 12:32) As a figurative “burnt offering,” Jesus gave himself wholly, fully.

12:36

Jehovah: In this quote from Ps 110:1, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

12:38

marketplaces: See study note on Mt 23:7.

12:39

front seats: See study note on Mt 23:6.

12:41

treasury chests: Ancient Jewish sources say that these contribution boxes, or receptacles, were shaped like trumpets, or horns, evidently with small openings at the top. People deposited in them various offerings. The Greek word used here also occurs at Joh 8:20, where it is rendered “the treasury,” apparently located in the area called the Court of the Women. (See study note on Mt 27:6 and App. B11.) According to rabbinical sources, 13 treasury chests were placed around the walls of that court. It is believed that the temple also contained a major treasury where the money from the treasury chests was brought.

money: Lit., “copper,” that is, copper money, or copper coins, though the Greek word was also used as a general term for all money.​—See App. B14.

12:42

two small coins: Lit., “two lepta,” the plural form of the Greek word le·ptonʹ, meaning something small and thin. A lepton was a coin that equaled 1/128 of a denarius and was evidently the smallest copper or bronze coin used in Israel.​—See Glossary, “Lepton,” and App. B14.

of very little value: Lit., “which is a quadrans.” The Greek word ko·dranʹtes (from the Latin word quadrans) refers to a Roman copper or bronze coin valued at 1/64 of a denarius. Mark here uses Roman money to explain the value of coins commonly used by the Jews.​—See App. B14.

MARK

Study Notes​—Chapter 13

13:2

By no means will a stone be left here upon a stone: See study note on Mt 24:2.

13:3

with the temple in view: Or “across from (opposite) the temple.” Mark explains that the temple could be seen from the Mount of Olives, an explanation that would not have been necessary for most Jewish readers.​—See “Introduction to Mark.”

13:4

come to a conclusion: Rendered from the Greek verb syn·te·leʹo, related to the Greek noun syn·teʹlei·a, which means “joint end; combination end; ending together” and occurs in the parallel account at Mt 24:3. (The Greek word syn·teʹlei·a also occurs at Mt 13:39, 40, 49; 28:20; Heb 9:26.) This “conclusion” refers to a time period during which a combination of events would lead to the complete “end” mentioned at Mr 13:7, 13, where a different Greek word, teʹlos, is used.​—See study notes on Mr 13:7, 13 and Glossary, “Conclusion of the system of things.”

13:6

I am he: That is, the Christ, or Messiah.​—Compare the parallel account at Mt 24:5.

13:7

end: Or “complete end.” The Greek word (teʹlos) used here is different from the Greek noun rendered “conclusion” (syn·teʹlei·a) at Mt 24:3 and is different from the Greek verb rendered “come to a conclusion” (syn·te·leʹo) at Mr 13:4.​—See study notes on Mt 24:3; Mr 13:4 and Glossary, “Conclusion of the system of things.”

13:8

nation: The Greek word eʹthnos has a broad meaning and can refer to people living within certain political or geographical boundaries, such as a country, but can also refer to an ethnic group.​—See study note on Mr 13:10.

rise: See study note on Mt 24:7.

pangs of distress: The Greek word literally refers to the intense pain experienced during childbirth. While it is used here to refer to distress, pain, and suffering in a general sense, it may suggest that like birth pains the foretold troubles and suffering will increase in frequency, intensity, and duration in the time period before the “days of a tribulation” mentioned at Mr 13:19.

13:9

local courts: In the Christian Greek Scriptures, the Greek word sy·neʹdri·on, here used in plural and rendered “local courts,” is most often used with reference to the Jewish high court in Jerusalem, the Sanhedrin. (See Glossary, “Sanhedrin,” and study notes on Mt 5:22; 26:59.) However, it was also a general term for an assembly or a meeting, and here it refers to local courts that were attached to the synagogues and had the power to inflict the penalties of scourging and excommunication.​—Mt 10:17; 23:34; Lu 21:12; Joh 9:22; 12:42; 16:2.

13:10

all the nations: This expression shows the scope of the preaching work, letting the disciples know that it would extend beyond preaching to fellow Jews. In its general sense, the Greek word for “nation” (eʹthnos) refers to a group of people who are more or less related to one another by blood and who have a common language. Such a national or ethnic group often occupies a defined geographic territory.

the good news: See study note on Mt 24:14.

13:11

taking you: The Greek verb aʹgo is here used as a legal technical term meaning “to arrest; to take into custody.” It can imply the use of force.

13:13

has endured: Or “endures.” The Greek verb rendered “to endure” (hy·po·meʹno) literally means “to remain (stay) under.” It is often used in the sense of “remaining instead of fleeing; standing one’s ground; persevering; remaining steadfast.” (Mt 10:22; Ro 12:12; Heb 10:32; Jas 5:11) In this context, it refers to maintaining a course of action as Christ’s disciple despite opposition and trials.​—Mr 13:11-13.

end: Or “complete end; final end.”​—See study note on Mr 13:7.

13:14

Judea: See study note on Mt 24:16.

to the mountains: See study note on Mt 24:16.

13:15

on the housetop: See study note on Mt 24:17.

13:18

in wintertime: See study note on Mt 24:20.

13:20

unless Jehovah had cut short the days: Jesus is explaining to his disciples what his Father will do during the great tribulation. The wording of Jesus’ prophecy here is similar to that of prophetic statements in the Hebrew Scriptures where the divine name is used. (Isa 1:9; 65:8; Jer 46:28 [26:28, Septuagint]; Am 9:8) Although most Greek manuscripts use the term “Lord” (Greek, Kyʹri·os) here, there are good reasons to believe that the divine name was originally used in this verse and later replaced with the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C1 and C3 introduction; Mr 13:20.

13:22

false Christs: Or “false Messiahs.” The Greek word pseu·doʹkhri·stos occurs only here and in the parallel account at Mt 24:24. It refers to anyone who wrongly assumes the role of the Christ, or the Messiah (lit., “Anointed One”).​—See study notes on Mt 24:5; Mr 13:6.

13:26

see: See study note on Mt 24:30.

Son of man: See study note on Mt 8:20.

the clouds: Clouds tend to obstruct vision rather than facilitate it, but observers can “see” with eyes of understanding.​—Ac 1:9.

13:27

the four winds: See study note on Mt 24:31.

13:28

illustration: See study note on Mt 24:32.

13:31

Heaven and earth will pass away: Other scriptures show that heaven and earth will endure forever. (Ge 9:16; Ps 104:5; Ec 1:4) So Jesus’ words here could be understood as hyperbole, meaning that even if the impossible happened and heaven and earth did pass away, Jesus’ words would still be fulfilled. (Compare Mt 5:18.) However, the heaven and earth here may well refer to the figurative heavens and earth that are called “the former heaven and the former earth” at Re 21:1.

my words will by no means pass away: Or “my words will certainly not pass away.” The use of two Greek negatives with the verb emphatically expresses rejection of an idea, vividly emphasizing the permanence of Jesus’ words. Although some Greek manuscripts use only one of the two negatives, the emphatic reading used in the main text has strong manuscript support.

13:34

doorkeeper: In ancient times, doorkeepers, or gatekeepers, served at entrances to cities, temples, and sometimes private homes. Besides ensuring that gates and doors were shut at night, these individuals also served as watchmen. (2Sa 18:24, 26; 2Ki 7:10, 11; Es 2:21-23; 6:2; Joh 18:17) By likening a Christian to a doorkeeper of a house, Jesus emphasized the need for Christians to be alert and keep on the watch concerning his future coming to execute judgment.​—Mr 13:26.

13:35

Keep on the watch: The Greek term has the basic meaning “stay (keep) awake,” but in many contexts it means “be on guard; be watchful.” In addition to this verse, Mark uses the term at Mr 13:34, 37; 14:34, 37, 38.​—See study notes on Mt 24:42; 26:38; Mr 14:34.

late in the day: In this verse, reference is made to the four watches of the night of about three hours each, running from 6:00 p.m. to 6:00 a.m., according to the Greek and Roman division of the night. (See also following study notes on this verse.) The Hebrews formerly divided the night into three watches of about four hours each (Ex 14:24; Jg 7:19), but by Jesus’ day, they had adopted the Roman system. The expression “late in the day” in this verse refers to the first night watch, that is, from sunset to about 9:00 p.m.​—See study note on Mt 14:25.

at midnight: This refers to the second night watch according to the Greek and Roman division, that is, from about 9:00 p.m. to midnight.​—See study note on late in the day in this verse.

before dawn: Lit., “when the rooster crows.” According to the Greek and Roman division, this was the name given to the third watch of the night. It refers to the time from midnight to about 3:00 a.m. (See preceding study notes on this verse.) It was probably during this time that “a rooster crowed.” (Mr 14:72) It is generally agreed that roosters’ crowing has long been and still is a time indicator in the lands to the E of the Mediterranean.​—See study notes on Mt 26:34; Mr 14:30, 72.

early in the morning: This refers to the fourth night watch according to the Greek and Roman division of the night, that is, from about 3:00 a.m. to sunrise.​—See preceding study notes on this verse.

MARK

Study Notes​—Chapter 14

14:1

Now: The events described at Mr 14:1, 2 took place on Nisan 12; the verse states that the Passover (on Nisan 14; see study note on Mt 26:2) and the Festival of Unleavened Bread (on Nisan 15-21; see Glossary) was two days later.​—See App. A7, B12, B15, and study notes on Mr 14:3, 10.

14:3

while he was at Bethany: The events described at Mr 14:3-9 evidently took place after sunset when Nisan 9 began. That timing is indicated by the parallel account in John, where Jesus is said to arrive at Bethany “six days before the Passover.” (Joh 12:1) He must have arrived about the beginning (at sunset) of the Sabbath on Nisan 8, which was the day before the meal at Simon’s place.​—Joh 12:2-11; see App. A7 and B12.

Simon the leper: This Simon is mentioned only here and in the parallel account at Mt 26:6. He may have been a former leper whom Jesus healed.​—See study note on Mt 8:2 and Glossary, “Leprosy; Leper.”

a woman: See study note on Mt 26:7.

alabaster jar: See Glossary, “Alabaster.”

perfumed oil: John says that the weight was a pound. Mark’s and John’s accounts specify that it was worth “more than 300 denarii.” (Mr 14:5; Joh 12:3-5) That sum represented about a year’s wages for an ordinary laborer. The source of such perfumed oil is generally thought to be an aromatic plant (Nardostachys jatamansi) found in the Himalayas. Nard was often adulterated, even counterfeited, but both Mark and John say that this oil was genuine nard.​—See Glossary, “Nard.”

pouring it on his head: According to Matthew and Mark, the woman poured the oil on Jesus’ head. (Mt 26:7) John, who wrote years later, supplied the added detail that she also poured it on his feet. (Joh 12:3) Jesus explains that this loving act, in a figurative sense, prepared him for burial.​—See study note on Mr 14:8.

14:5

300 denarii: Matthew’s account simply says “a great deal of money” (Mt 26:9), but the accounts of Mark and John are more specific.​—See study note on Mr 14:3; Glossary, “Denarius”; and App. B14.

14:8

she poured perfumed oil on my body: The woman (see study note on Mt 26:7) performed this generous act out of love and appreciation for Jesus. He explained that she was unknowingly preparing his body for burial, since such perfumed oil and ointments were often applied to dead bodies.​—2Ch 16:14.

14:9

Truly: See study note on Mt 5:18.

is preached in all the world: Similar to his prophecy at Mr 13:10, Jesus here foretells that the good news would be proclaimed in all the world and would include this woman’s act of devotion. God inspired three Gospel writers to mention what she did.​—Mt 26:12, 13; Joh 12:7; see study note on Mr 13:10.

14:10

And: What is described in verses 10 and 11 happened on Nisan 12, the same day that the events described at Mr 14:1, 2 took place.​—See App. A7, B12, and study notes on Mr 14:1, 3.

Iscariot: See study note on Mt 10:4.

14:11

silver money: Lit., “silver,” that is, silver used as money. According to Mt 26:15, the amount of money was “30 silver pieces.” Matthew is the only Gospel writer to mention the amount for which Jesus was betrayed. These were possibly 30 silver shekels minted in Tyre. The use of this sum appears to show the chief priests’ contempt for Jesus, since under the Law, it was the price of a slave. (Ex 21:32) Likewise, when the prophet Zechariah asked the unfaithful Israelites for his wages for his prophetic work among God’s people, they weighed out to him “30 pieces of silver,” suggesting that they considered him to be worth no more than a slave.​—Zec 11:12, 13.

14:12

on the first day of the Unleavened Bread: The Festival of Unleavened Bread began on Nisan 15, the day after the Passover (Nisan 14), and the festival lasted for seven days. (See App. B15.) By Jesus’ time, however, the Passover had become so closely connected to this festival that all eight days, including Nisan 14, were sometimes referred to as “the Festival of the Unleavened Bread.” (Lu 22:1) The day mentioned here refers to Nisan 14 because it is said to be the day when they customarily offered up the Passover sacrifice. (Ex 12:6, 15, 17, 18; Le 23:5; De 16:1-8) What is described in verses 12-16 likely took place on the afternoon of Nisan 13 in preparation for the Passover, which was celebrated “after evening had fallen” at the beginning of Nisan 14.​—Mr 14:17, 18; see App. B12 and study note on Mt 26:17.

14:17

After evening had fallen: That is, the evening marking the start of Nisan 14.​—See App. A7 and B12.

14:20

dipping with me: People usually ate food with their fingers, or they used a piece of bread somewhat like a spoon. This expression could also be an idiom meaning “to share food together.” Eating with a person signified close friendship. To turn against such an intimate companion was considered the vilest form of treachery.​—Ps 41:9; Joh 13:18.

bowl: The Greek word denotes a relatively deep bowl from which a meal was eaten. A few ancient manuscripts have a reading that can be rendered “the common bowl,” but the current reading has strong manuscript support.

14:22

took a loaf . . . broke it: See study note on Mt 26:26.

said a blessing: This expression evidently refers to a prayer offering praise and thanks to God.

means: See study note on Mt 26:26.

14:24

blood of the covenant: See study note on Mt 26:28.

14:25

drink it new: See study note on Mt 26:29.

14:26

praises: See study note on Mt 26:30.

14:30

before a rooster crows: All four Gospels mention this, but only Mark’s account adds the detail that the rooster would crow twice. (Mt 26:34, 74, 75; Mr 14:72; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred very early in the morning.​—See study note on Mr 13:35.

14:32

Gethsemane: See study note on Mt 26:36.

14:34

I am: See study note on Mt 26:38.

keep on the watch: Lit., “stay awake.” Jesus had emphasized the need for his disciples to stay awake spiritually because of not knowing the day and hour of his coming. (See study notes on Mt 24:42; 25:13; Mr 13:35.) He repeats that exhortation here and again at Mr 14:38, where he links staying awake spiritually with persevering in prayer. Similar exhortations are found throughout the Christian Greek Scriptures, showing that spiritual alertness is vital for true Christians.​—1Co 16:13; Col 4:2; 1Th 5:6; 1Pe 5:8; Re 16:15.

14:35

fell to the ground: Or “threw himself to the ground.” The parallel account at Mt 26:39 says that Jesus “fell facedown.” In the Bible, several postures for prayer are mentioned, including standing and kneeling. However, perhaps the humblest posture was when a person in fervent prayer would lie facedown with his body outstretched.

14:36

Abba: A Hebrew or Aramaic word (transliterated into Greek) occurring three times in the Christian Greek Scriptures. (Ro 8:15; Ga 4:6) The word literally means “the father” or “O Father.” It combines some of the intimacy of the English word “papa” with the dignity of the word “father,” being informal and yet respectful. It was among the first words a child learned to speak; yet in ancient Hebrew and Aramaic writings, it was also used by a grown son when addressing his father. Therefore, it was an endearing form of address rather than a title. Jesus’ use of this expression shows the close, trusting relationship he has with his Father.

Father: All three instances of Abba are followed by the translation ho pa·terʹ in Greek, which literally means “the father” or “O Father.”

remove this cup from me: In the Bible, “cup” is often used figuratively of God’s will, or the “assigned portion,” for a person. (See study note on Mt 20:22.) Jesus no doubt felt great concern over the reproach that his death as one charged with blasphemy and sedition could bring on God, moving him to pray that this “cup” be removed from him.

14:38

spirit: See study note on Mt 26:41.

flesh: See study note on Mt 26:41.

14:40

their eyes were weighed down: A Greek idiomatic expression that means “to be extremely sleepy.” It could also be rendered, “they could not keep their eyes open.”

14:41

Look!: See study note on Mr 1:2.

14:45

gave him a tender kiss: The Greek verb rendered “to give a tender kiss” is an intensive form of the verb for “kiss,” used at Mr 14:44. By greeting Jesus in such a warm, friendly manner, Judas showed the depth of his deceitfulness and hypocrisy.

14:47

one of those standing by: The parallel account at Joh 18:10 shows that it was Simon Peter who drew his sword and that the name of the slave of the high priest was Malchus. The accounts of Luke (22:50) and John (18:10) also add the detail that it was his “right ear” that was cut off.

struck the slave of the high priest: See study note on Joh 18:10.

14:51

a certain young man: Mark is the only one who records the incident described in verses 51 and 52. The young man may have been the writer himself. If so, Mark may have had some personal contact with Jesus.​—See study note on Mr Title.

14:52

naked: See study note on Mt 25:36.

14:53

the high priest: When Israel functioned as an independent nation, the high priest held his office for life. (Nu 35:25) However, during the Roman occupation of Israel, the rulers assigned by Rome had authority to appoint the high priest and to depose him. The high priest who presided at Jesus’ trial was Caiaphas (Mt 26:3, 57), a skillful diplomat who held his office longer than any of his immediate predecessors. He was appointed about 18 C.E. and remained in office until about 36 C.E.​—See Glossary, “High priest,” and App. B12 for the possible location of Caiaphas’ house.

14:55

Sanhedrin: See study note on Mt 26:59.

14:59

their testimony was not in agreement: Mark is the only Gospel writer to report that the false witnesses at Jesus’ trial were not in agreement.

14:61

the Christ: See study note on Mt 11:2.

14:62

right hand of power: See study note on Mt 26:64.

14:63

ripped his garments: Here a gesture expressing indignation. Caiaphas likely tore open the part of his garment that covered his chest to dramatize his sanctimonious outrage at Jesus’ words.

14:65

Prophesy!: Here “prophesy” does not imply making a prediction but, rather, identifying by divine revelation. The context shows that Jesus’ persecutors had covered his face, and the parallel account at Mt 26:68 reveals that the taunt they addressed to him was, in full: “Prophesy to us, you Christ. Who struck you?” They were thus challenging the blindfolded Jesus to identify who was hitting him.​—See study notes on Mt 26:68; Lu 22:64.

14:68

entryway: Or “vestibule.”​—See study note on Mt 26:71.

14:71

curse: See study note on Mt 26:74.

swear: See study note on Mt 26:74.

14:72

a rooster crowed: All four Gospels mention this event, but only Mark’s account adds the detail that the rooster crowed a second time. (Mt 26:34, 74, 75; Mr 14:30; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred sometime before dawn.​—See study note on Mr 13:35.

MARK

Study Notes​—Chapter 15

15:1

Sanhedrin: See study note on Mt 26:59.

Pilate: The Roman governor (prefect) of Judea appointed by Emperor Tiberius in 26 C.E. His rule lasted about ten years. Pilate is mentioned by non-Biblical writers, including Roman historian Tacitus, who wrote that Pilate ordered the execution of Christ during the reign of Tiberius. A Latin inscription with the words “Pontius Pilate, Prefect of Judea” was found in the ancient Roman theater in Caesarea, Israel.​—See App. B10 for the domain ruled by Pontius Pilate.

15:2

Are you the King of the Jews?: See study note on Mt 27:11.

You yourself say it: See study note on Mt 27:11.

15:6

used to release to them one prisoner: This incident is mentioned by all four Gospel writers. (Mt 27:15-23; Lu 23:16-25; Joh 18:39, 40) There is no basis or precedent for this custom in the Hebrew Scriptures. However, it seems that by Jesus’ day, the Jews had developed this tradition. The practice would not have seemed strange to the Romans, since there is evidence that they released prisoners to please the crowds.

15:13

Once more: As indicated at Lu 23:18-23, the crowd yelled at least three times, demanding that Pilate execute Jesus. The account here in Mark indicates that Pilate three times asked the crowd questions regarding Jesus.​—Mr 15:9, 12, 14.

15:15

whipped: See study note on Mt 27:26.

15:16

governor’s residence: See study note on Mt 27:27.

15:17

they dressed him in purple: This was done to mock Jesus and make fun of his kingship. Matthew’s account (27:28) says that the soldiers draped Jesus “with a scarlet cloak,” a garment worn by kings, magistrates, or military officers. Mark’s and John’s accounts (19:2) say that it was a purple garment, but in ancient times, “purple” was used to describe any color that had a mixture of red and blue. Also, angle, light reflection, and background could have influenced the observer’s perception of the exact color. This variation in describing the color shows that the Gospel writers did not simply copy one another’s accounts.

crown: Along with the purple garment (mentioned earlier in this verse), Jesus was given mock attributes of royalty​—thorns for a crown and, according to Mt 27:29, “a reed” for a scepter.

15:18

Greetings: See study note on Mt 27:29.

15:19

spitting on him: This contemptuous treatment of Jesus fulfilled Jesus’ own words at Mr 10:34 as well as the prophecy regarding the Messiah at Isa 50:6.​—See study note on Mr 10:34.

bowed down to him: Or “did obeisance to him; paid him homage.” Here the Greek verb pro·sky·neʹo is used of the soldiers who mockingly bowed down to Jesus, calling him “King of the Jews.”​—Mr 15:18; see study note on Mt 2:2.

15:20

nail him to the stake: Or “fasten him on a stake (pole).”​—See study note on Mt 20:19 and Glossary, “Stake”; “Torture stake.”

15:21

compelled into service: A reference to the compulsory service that the Roman authorities could demand from a citizen. They could, for example, press men or animals into service or commandeer whatever was considered necessary to expedite official business.​—See study note on Mt 5:41.

Cyrene: See study note on Mt 27:32.

the father of Alexander and Rufus: Only Mark mentions this point regarding Simon of Cyrene.

torture stake: See study note on Mt 27:32.

15:22

Golgotha: See study note on Mt 27:33.

Skull Place: The Greek expression Kra·niʹou Toʹpos renders the Hebrew word Golgotha. (See study notes on Joh 19:17.) The term Calvary is used at Lu 23:33 in some English Bible translations. It comes from the Latin word for “skull,” calvaria, used in the Vulgate.

15:23

wine drugged with myrrh: The parallel account at Mt 27:34 says that the wine was “mixed with gall.” The drink likely contained both myrrh and bitter gall. This mixture was evidently given to deaden pain.​—See study note on he would not take it in this verse and study note on Mt 27:34.

he would not take it: Jesus evidently wanted to have full possession of all his faculties during this test of his faith.

15:24

distributed his outer garments: See study note on Mt 27:35.

by casting lots: See Glossary, “Lots.”

15:25

the third hour: That is, about 9:00 a.m. Some point to a seeming discrepancy between this account and Joh 19:14-16, which says “it was about the sixth hour” when Pilate handed Jesus over to be executed. Although the Scriptures do not fully explain the difference, here are some factors to consider: The Gospel accounts generally harmonize with regard to the timing of events during Jesus’ last day on earth. All four accounts indicate that the priests and the elders met after dawn and then had Jesus taken to Roman Governor Pontius Pilate. (Mt 27:1, 2; Mr 15:1; Lu 22:66–23:1; Joh 18:28) Matthew, Mark, and Luke all report that when Jesus was already on the stake, darkness fell over the land from “the sixth hour . . . until the ninth hour.” (Mt 27:45, 46; Mr 15:33, 34; Lu 23:44) A factor that may have a bearing on the timing of Jesus’ execution is this: Scourging, or whipping, was considered by some to be a part of the execution process. Sometimes the scourging was so terrible that the victim died. In Jesus’ case, it was sufficiently severe to make it necessary for another man to carry the torture stake after Jesus started out carrying it alone. (Lu 23:26; Joh 19:17) If the scourging was viewed as the start of the execution procedure, some time would have elapsed before Jesus was actually nailed to the torture stake. Supporting this, Mt 27:26 and Mr 15:15 mention the scourging (whipping) and execution on the stake together. Therefore, different individuals might give different times for the execution, depending on their perspective regarding the time when the process began. This may explain why Pilate was astonished to learn that Jesus died so soon after he was nailed to the stake. (Mr 15:44) Additionally, Bible writers frequently reflect the practice of dividing the day into four segments of three hours each, as was done with the night. Dividing the day in that way explains why there often are references to the third, sixth, and ninth hours, counting from sunrise at about 6:00 a.m. (Mt 20:1-5; Joh 4:6; Ac 2:15; 3:1; 10:3, 9, 30) Also, people in general did not have precise timepieces, so the time of day was frequently qualified with the term “about,” as we find at Joh 19:14. (Mt 27:46; Lu 23:44; Joh 4:6; Ac 10:3, 9) In summary: Mark may have included both the scourging and the nailing to the stake, while John referred only to the nailing to the stake. Both writers may have rounded off the time of day to the nearest three-hour period, and John used “about” when referring to his stated time. These factors may account for the difference in times mentioned in the accounts. Finally, the fact that John, writing decades later, included a time that appears to vary from that given by Mark shows that John did not simply copy Mark’s account.

15:27

robbers: See study note on Mt 27:38.

15:28

A few later manuscripts here add the words: “And the scripture was fulfilled that says: ‘And he was counted with lawless ones,’” which quotes a part of Isa 53:12. But these words do not appear in the earliest and most reliable manuscripts and are evidently not part of the original text of Mark. A similar statement is part of the inspired text at Lu 22:37. Some are of the opinion that a copyist inserted into Mark’s account the expression from Luke’s account.​—See App. A3.

15:29

shaking their heads: See study note on Mt 27:39.

15:30

torture stake: See study note on Mt 27:32.

15:32

torture stake: See study note on Mt 27:32.

15:33

the sixth hour: That is, about 12:00 noon.​—See study note on Mt 20:3.

a darkness: Luke’s parallel account adds the observation that “the sunlight failed.” (Lu 23:44, 45) This darkness was miraculous, caused by God. It could not have been caused by a solar eclipse. Those occur at the time of the new moon, but this was Passover season, when the moon is full. And this darkness lasted for three hours, far longer than the longest possible total eclipse, which is less than eight minutes.

the ninth hour: That is, about 3:00 p.m.​—See study note on Mt 20:3.

15:34

Eli, Eli, lama sabachthani?: See study note on Mt 27:46.

My God, my God: See study note on Mt 27:46.

15:35

Elijah: From the Hebrew name meaning “My God Is Jehovah.”

15:36

sour wine: See study note on Mt 27:48.

reed: See study note on Mt 27:48.

15:37

expired: Or “breathed his last.”​—See study note on Mt 27:50.

15:38

curtain: See study note on Mt 27:51.

sanctuary: See study note on Mt 27:51.

15:39

army officer: Or “centurion,” that is, one in command of about 100 soldiers in the Roman army. This officer may have been at Jesus’ trial before Pilate and may have heard the Jews say that Jesus claimed to be God’s Son. (Mr 15:16; Joh 19:7) Mark here uses the Greek word ken·ty·riʹon, a Latin loanword that also occurs at Mr 15:44, 45.​—See “Introduction to Mark” and study notes on Mr 6:27; Joh 19:20.

15:40

Mary Magdalene: See study note on Mt 27:56.

James the Less: One of Jesus’ apostles and the son of Alphaeus. (Mt 10:2, 3; Mr 3:18; Lu 6:15; Ac 1:13) The designation “the Less” may indicate that this James was either not as old or not as tall as the other apostle James, the son of Zebedee.

Joses: From Hebrew, a shortened form of Josiphiah, meaning “May Jah Add (Increase); Jah Has Added (Increased).” Although a few manuscripts here read “Joseph,” the majority of ancient manuscripts read “Joses.”​—Compare the parallel account at Mt 27:56.

Salome: Probably from a Hebrew word meaning “peace.” Salome was a disciple of Jesus. A comparison of Mt 27:56 with Mr 3:17 and 15:40 may indicate that Salome was the mother of the apostles James and John; Matthew mentions “the mother of the sons of Zebedee,” and Mark calls her “Salome.” Further, a comparison with Joh 19:25 points to Salome as possibly being the fleshly sister of Mary, Jesus’ mother. If so, then James and John were first cousins of Jesus. In addition, as Mt 27:55, 56, Mr 15:41, and Lu 8:3 imply, Salome was among the women who accompanied Jesus and ministered to him from their belongings.

15:42

Preparation: As Mark evidently writes primarily with non-Jewish readers in mind, he clarifies that this expression refers to the day before the Sabbath, an explanation not found in the other Gospel accounts. (Mt 27:62; Lu 23:54; Joh 19:31) On this day, Jews got ready for the Sabbath by preparing extra meals and finishing any work that could not wait until after the Sabbath. In this case, the day of Preparation fell on Nisan 14.​—See Glossary.

15:43

Joseph: The individuality of the Gospel writers is evident in the varying details they provide about Joseph. Tax collector Matthew notes that he was “a rich man”; Mark, writing primarily for the Romans, says that he was “a reputable member of the Council” who was waiting for God’s Kingdom; Luke, the sympathetic physician, says that he “was a good and righteous man” who did not vote in support of the Council’s action against Jesus; John alone reports that he was “a secret [disciple] because of his fear of the Jews.”​—Mt 27:57-60; Mr 15:43-46; Lu 23:50-53; Joh 19:38-42.

Arimathea: See study note on Mt 27:57.

member of the Council: Or “councilor,” that is, a member of the Sanhedrin, the Jewish high court in Jerusalem.​—See study note on Mt 26:59 and Glossary, “Sanhedrin.”

15:46

tomb: See study note on Mt 27:60.

a stone: Apparently a circular stone, since this verse says that it was rolled into place and Mr 16:4 says that it “had been rolled away” when Jesus was resurrected. It might have weighed a ton or more. Matthew’s account calls it “a big stone.”​—Mt 27:60.

MARK

Study Notes​—Chapter 16

16:1

Sabbath: The Sabbath day (Nisan 15) ended at sunset. All four Gospel accounts contain the report of Jesus’ resurrection.​—Mt 28:1-10; Mr 16:1-8; Lu 24:1-12; Joh 20:1-29.

Mary Magdalene: See study note on Mt 27:56.

James: That is, James the Less.​—See study note on Mr 15:40.

Salome: See study note on Mr 15:40.

bought spices . . . apply them to his body: Jesus’ body had already been prepared for burial “according to the burial custom of the Jews.” (Joh 19:39, 40) However, since Jesus died about three hours before the start of the Sabbath and the Jews were not allowed to do such work during the Sabbath, this task was likely done hastily. Now, on this first day after the Sabbath, that is, the third day from Jesus’ execution, the women may have come to add more spices and oils, perhaps as a means of preserving the body for a longer period. (Lu 23:50–24:1) Likely, they would apply the spices and oils over the wrapped body.

16:2

the first day of the week: See study note on Mt 28:1.

tomb: See study note on Mt 27:60.

16:3

the stone: Apparently a circular stone, since this verse says that the women asked about who would “roll the stone away,” and verse 4 says that it “had been rolled away.” It might have weighed a ton or more. Matthew’s account calls it “a big stone.”​—Mt 27:60.

16:7

tell his disciples: See study note on Mt 28:7.

and Peter: Mark is the only Gospel writer to include the detail that Peter was specifically named in the angel’s message. (Compare the parallel account at Mt 28:7.) Joh 20:2 says that Mary Magdalene brought the message “to Simon Peter and to the other disciple,” that is, John. Sometime before Jesus appeared to his disciples as a group, he apparently appeared to Peter when Peter was alone. (Lu 24:34; 1Co 15:5) This personal attention, plus the specific mention of Peter in this angelic message, no doubt reassured Peter that he had been forgiven for three times denying any association with his friend.​—Mt 26:73-75.

16:8

for they were in fear: According to the earliest available manuscripts of the last part of Mark, the Gospel ends with the words found in verse 8. Some assert that such an ending is too abrupt to have been the original conclusion to the book. However, in view of Mark’s generally terse writing style, that assertion is not necessarily valid. Also, fourth-century scholars Jerome and Eusebius indicate that the authentic record closes with the words “for they were in fear.”

There are a number of Greek manuscripts and translations into other languages that add either a long or a short conclusion after verse 8. The long conclusion (consisting of 12 extra verses) is found in Codex Alexandrinus, Codex Ephraemi Syri rescriptus, and Codex Bezae Cantabrigiensis, all from the fifth century C.E. It also appears in the Latin Vulgate, the Curetonian Syriac, and the Syriac Peshitta. However, it does not appear in two earlier fourth-century Greek manuscripts, Codex Sinaiticus and Codex Vaticanus, or in Codex Sinaiticus Syriacus of the fourth or fifth century, or in the earliest Sahidic Coptic manuscript of Mark of the fifth century. Similarly, the oldest manuscripts of Mark in Armenian and Georgian end at verse 8.

Certain later Greek manuscripts and translations into other languages contain the short conclusion (consisting of just a couple of sentences). The Codex Regius of the eighth century C.E. has both conclusions, giving the shorter conclusion first. It prefaces each conclusion with a note saying that these passages are current in some quarters, though it evidently recognizes neither of them as authoritative.

SHORT CONCLUSION

The short conclusion after Mr 16:8 is not part of the inspired Scriptures. It reads as follows:

But all the things that had been commanded they related briefly to those around Peter. Further, after these things, Jesus himself sent out through them from the east to the west the holy and incorruptible proclamation of everlasting salvation.

LONG CONCLUSION

The long conclusion after Mr 16:8 is not part of the inspired Scriptures. It reads as follows:

⁹ After he rose early on the first day of the week he appeared first to Mary Magʹda·lene, from whom he had expelled seven demons. ¹⁰ She went and reported to those who had been with him, as they were mourning and weeping. ¹¹ But they, when they heard he had come to life and had been viewed by her, did not believe. ¹² Moreover, after these things he appeared in another form to two of them walking along, as they were going into the country; ¹³ and they came back and reported to the rest. Neither did they believe these. ¹⁴ But later he appeared to the eleven themselves as they were reclining at the table, and he reproached their lack of faith and hardheartedness, because they did not believe those who had beheld him now raised up from the dead. ¹⁵ And he said to them: “Go into all the world and preach the good news to all creation. ¹⁶ He that believes and is baptized will be saved, but he that does not believe will be condemned. ¹⁷ Furthermore, these signs will accompany those believing: By the use of my name they will expel demons, they will speak with tongues, ¹⁸ and with their hands they will pick up serpents, and if they drink anything deadly it will not hurt them at all. They will lay their hands upon sick persons, and these will become well.”

¹⁹ So, then, the Lord Jesus, after having spoken to them, was taken up to heaven and sat down at the right hand of God. ²⁰ They, accordingly, went out and preached everywhere, while the Lord worked with them and backed up the message through the accompanying signs.