17When he had left the crowd and entered the house, his disciples asked him about the parable. 18He said to them, “Then do you also fail to understand? Do you not see that whatever goes into a person from outside cannot defile, 19since it enters, not the heart but the stomach, and goes out into the sewer?” (Thus he declared all foods clean.) 20And he said, “It is what comes out of a person that defiles. 21For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, 22adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. 23All these evil things come from within, and they defile a person.”
The Syrophoenician Woman’s Faith
24From there he set out and went away to the region of Tyre.g He entered a house and did not want anyone to know he was there. Yet he could not escape notice, 25but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. 26Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. 27He said to her, “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.” 28But she answered him, “Sir,h even the dogs under the table eat the children’s crumbs.” 29Then he said to her, “For saying that, you may go—the demon has left your daughter.” 30So she went home, found the child lying on the bed, and the demon gone.
Jesus Cures a Deaf Man
31Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. 32They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. 33He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. 34Then looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.” 35And immediately his ears were opened, his tongue was released, and he spoke plainly. 36Then Jesusi ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. 37They were astounded beyond measure, saying, “He has done everything well; he even makes the deaf to hear and the mute to speak.”
next chapter
* * *
a Meaning of Gk uncertain
b Other ancient authorities read and when they come from the marketplace, they do not eat unless they purify themselves
c Other ancient authorities add and beds
d Gk walk
e Gk lacks to God
f Other ancient authorities add verse 16, “Let anyone with ears to hear listen”
g Other ancient authorities add and Sidon
h Or Lord; other ancient authorities prefix Yes
i Gk he
7.1–23 Cf. Mt 15.1–20. A dispute between Jesus and the Pharisees.
7.1 Pharisees and…scribes…from Jerusalem. See notes on 1.5; 1.22; 2.16.
7.2 Eating, lit. “eating the loaves,” a Semitic expression that effectively recalls 6.41, 44. With defiled hands refers to ritual uncleanness (Acts 10.14; 11.8; cf. Mk 2.23–28); its interpretation (that is, without washing them; see Lev 15.11) and the explanations in vv. 3–4, 11, 19b presume that some members of the audience may be unfamiliar with Jewish customs.
7.3 That all the Jews observed hand washing has often been taken as historically inaccurate, but the practice was indeed widespread among Jews of the time and not confined to the Pharisees. Thoroughly, lit. “with a fist,” probably means “up to the elbows.” The tradition of the elders, oral interpretation, considered by Pharisees to be legally binding (see also Gal 1.14).
7.6–7 Isa 29.13 (Septuagint). Prophetic condemnation of empty worship was common; see, e.g., Isa 1.10–20; 58.1–14; Am 5.21–24.
7.8 Cf. Col 2.20–22.
7.10 See Ex 20.12; 21.17; Lev 20.9; Deut 5.16; see also Mk 10.19; Eph 6.2.
7.11 Corban, an offering dedicated to God (see Lev 1.2) and thereby withdrawn from secular uses such as parental support. What the Markan Jesus criticizes here is the practice of making pseudo-vows, i.e., declaring something an offering to God only if and when someone else, e.g., one’s parents, attempted to make use of it.
7.13 The word of God, i.e., the written law.
7.15 On what can and cannot defile, see vv. 18–19; Acts 10.9–16; Rom 14.14; Gal 2.11–14; cf. Lev 11.1–47; see also notes on 1.40–45; 5.25; 5.41. V. 16 (see text note e) is probably a later textual addition, modeled after 4.9, 23.
7.17 The house. See note on 3.19b. His disciples…parable. See 4.10, 33–34; see also note on 3.23.
7.18 Fail to understand. See also 4.13;6.52.
7.19 The heart, metaphorically regarded as the seat of moral and religious conduct (e.g., 1 Sam 12.20, 24; Ps 24.4–5; Jer 32.39–40; Mt 5.8).
7.21–22 Lists of vices are common in early Christian exhortation (e.g., Rom 1.29–31; Gal 5.19–21; 2 Tim 3.2–5).
7.22 Envy, or stinginess, lit. “an evil eye” see Deut 15.9; Tob 4.7; Sir 14.10; 31.13.
7.24–30 Cf. Mt 15.21–28. The third of four exorcisms (see also 1.21–28; 5.1–20; 9.14–29).
7.24 The region of Tyre (see also 3.8), northwest of Galilee, largely gentile. A house. See note on 3.19b. On the recurring tension between Jesus’ seclusion and disclosure, see also 1.44–45; 2.1–2; 3.19b–20; 6.31–33; 7.36.
7.25 An unclean spirit, or demon (vv. 26, 29, 30; see also 1.23). Bowed down at his feet. See note on 3.11.
7.26 A Gentile, lit. “a Greek”(see also Rom 1.16; 2.9–10; 1 Cor 1.24; 10.32; Gal 3.28; Col 3.11), whose specific nationality was Syrophoenician.
7.27 The saying implies the superiority of Israel’s claim upon God’s blessing (food, lit. “bread”) over that of Gentiles, slandered as dogs (1 Sam 17.43; 24.14; Prov 26.11; Phil 3.2; Rev 22.15).
7.31–37 Cf. Mt 15.29–31.
7.31 The route is roundabout (see also notes on 5.1; 6.53): Sidon was twenty miles north of Tyre (see note on 7.24); the region of the Decapolis was east and southeast of the Sea of Galilee (see notes on 1.16; 5.20).
7.32 Lay his hand on him. See note on 5.23.
7.33 In private, away from the crowd. See note on 5.37. Jesus’ healing technique, including the use of spittle, is common in ancient healing stories (see also Jn 9.6).
7.34 Looking up to heaven. See note on 6.41. “Ephphatha,” “Be opened.” See note on 5.41.
7.35 His ears, lit. “his hearing.”
7.36 Similar commands or efforts are violated elsewhere; see 1.44–45; 7.24.
7.37 Astounded beyond measure. See note on 1.22. The acclamation echoes Isa 35.5–6; Wis 10.21.
Mark 8
Feeding the Four Thousand
1In those days when there was again a great crowd without anything to eat, he called his disciples and said to them, 2“I have compassion for the crowd, because they have been with me now for three days and have nothing to eat. 3If I send them away hungry to their homes, they will faint on the way—and some of them have come from a great distance.” 4His disciples replied, “How can one feed these people with bread here in the desert?” 5He asked them, “How many loaves do you have?” They said, “Seven.” 6Then he ordered the crowd to sit down on the ground; and he took the seven loaves, and after giving thanks he broke them and gave them to his disciples to distribute; and they distributed them to the crowd. 7They had also a few small fish; and after blessing them, he ordered that these too should be distributed. 8They ate and were filled; and they took up the broken pieces left over, seven baskets full. 9Now there were about four thousand people. And he sent them away. 10And immediately he got into the boat with his disciples and went to the district of Dalmanutha.a
The Demand for a Sign
11The Pharisees came and began to argue with him, asking him for a sign from heaven, to test him. 12And he sighed deeply in his spirit and said, “Why does this generation ask for a sign? Truly I tell you, no sign will be given to this generation.” 13And he left them, and getting into the boat again, he went across to the other side.
The Yeas
t of the Pharisees and of Herod
14Now the disciplesb had forgotten to bring any bread; and they had only one loaf with them in the boat. 15And he cautioned them, saying, “Watch out—beware of the yeast of the Pharisees and the yeast of Herod.”c 16They said to one another, “It is because we have no bread.” 17And becoming aware of it, Jesus said to them, “Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? 18Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? 19When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you collect?” They said to him, “Twelve.” 20“And the seven for the four thousand, how many baskets full of broken pieces did you collect?” And they said to him, “Seven.” 21Then he said to them, “Do you not yet understand?”
Jesus Cures a Blind Man at Bethsaida
22They came to Bethsaida. Some peopled brought a blind man to him and begged him to touch him. 23He took the blind man by the hand and led him out of the village; and when he had put saliva on his eyes and laid his hands on him, he asked him, “Can you see anything?” 24And the mane looked up and said, “I can see people, but they look like trees, walking.” 25Then Jesusf laid his hands on his eyes again; and he looked intently and his sight was restored, and he saw everything clearly. 26Then he sent him away to his home, saying, “Do not even go into the village.”g
Peter’s Declaration about Jesus
27Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, “Who do people say that I am?” 28And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.” 29He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.”h 30And he sternly ordered them not to tell anyone about him.
Jesus Foretells His Death and Resurrection
31Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32He said all this quite openly. And Peter took him aside and began to rebuke him. 33But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.”
34He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 35For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel,i will save it. 36For what will it profit them to gain the whole world and forfeit their life? 37Indeed, what can they give in return for their life? 38Those who are ashamed of me and of my wordsj in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”
next chapter
* * *
a Other ancient authorities read Mageda or Magdala
b Gk they
c Other ancient authorities read the Herodians
d Gk They
e Gk he
f Gk he
g Other ancient authorities add or tell anyone in the village
h Or the Christ
i Other ancient authorities read lose their life for the sake of the gospel
j Other ancient authorities read and of mine
8.1–9 Cf. Mt 15.32–39. Another version of the feeding of the multitude (see note on 6.31–44).
8.4 Desert, or “wilderness” see notes on 1.4; 1.35.
8.6 Giving thanks, broke them. See Acts 27.35; 1 Cor 11.24; see also note on 6.41.
8.8–9 See note on 6.42–44. Compared with 6.38, 43–44, the numbers of loaves (seven, v. 5), baskets (seven, v. 8), and people (four thousand, v. 9) vary, yet their symbolism is equally indeterminate.
8.10–21 The question of a sign and bread.
8.10 Dalmanutha. Location unknown (cf. Mt 15.39; see also notes on 5.1; 6.53; 7.31).
8.11–13 Cf. Mt 16.1–4; Lk 11.29–32; cf. Mt 12.38–42; Lk 11.16; Jn 6.30.
8.11 Pharisees. See note on 2.16. A sign from heaven, i.e., verification of divine authority (see Ex 4.28, 30; Num 14.11; Deut 13.1–5; Isa 7.10–17).
8.12 This generation recalls OT terminology for human faithlessness (see Gen 7.1; Deut 32.5, 20; Ps 95.10; see also Mk 8.38;9.19; 13.30). Truly I tell you. See note on 3.28.
8.14–21 Cf. Mt 16.5–12; Lk 12.1; Jn 6.32–36. An enigmatic passage highlighting the disciples’ hardened hearts (v. 17); see notes on 3.5; 4.13.
8.14 Though ambiguous, a contrast between the disciples’ need and their apparently insufficient resources may be intended (see also 6.37–38; 8.4–5).
8.15 Yeast, a symbol of pervasive corruption hidden within human beings (see also 1 Cor 5.6; Gal 5.9). Pharisees. See note on 2.16. Herod. See note on 6.14.
8.17–18 See also 4.11–12; Jer 5.21; Ezek 12.2.
8.19–20 See 6.41–44; 8.6–9.
8.22–26 Cf. Jn 9.1–7. The healing of the blind man of Bethsaida is transitional. It concludes 6.6b–8.26 and also introduces 8.27–10.45. It is another of the mighty deeds of Jesus portrayed in the preceding portion of the Gospel. As an instance of progressive relief from blindness, it is also symbolic of the disciples’ symbolic blindness and partial understanding (cf. v. 18; 10.46–52).
8.22 Bethsaida. See note on 6.45; see also 6.53; 8.13. To touch him. See note on 5.23.
8.23 Out of the village. See note on 5.37. On the application of saliva and hands, see note on 7.33.
8.26 Do not even go into the village. See the similar prohibitions in 1.44–45; 5.43; 7.24, 36.
8.27–10.52 Jesus’ anticipated suffering, the disciples’ misunderstanding, and instruction in discipleship.
8.27–30 Cf. Mt 16.13–20; Lk 9.18–21.
8.27 Caesarea Philippi, a city in the district of Panias, part of the tetrarchy of Philip, situated near the southern slope of Mount Hermon. A grotto dedicated to the god Pan lay at the foot of the mountain from at least the third century BCE. Near this grotto Herod the Great built a temple dedicated to Roma and the emperor Augustus.
8.28 John the Baptist. See note on 6.14. Elijah…one of the prophets. See note on 6.15.
8.29 Cf. Jn 1.49; 6.68–69. The Messiah. See note on 1.1.
8.30 He sternly ordered, or “rebuked”(see 1.25; 3.12; 4.39; 9.25; 10.13; see also note on 1.34).
8.31–9.1 Cf. Mt 16.21–28; Lk 9.22–27. The first set in a cycle of three predictions of Jesus’ suffering and resurrection (8.31; see also 9.31; 10.33–34), three inappropriate responses by the disciples (8.32–33; see also 9.32–34; 10.35–41), and three discourses on discipleship (8.34–9.1; see also 9.35–50; 10.42–45).
8.31 Son of Man, Jesus’ cryptic mode of self-reference (see note on 2.10), focused here on his sufferings. See also 9.12;14.21, 41; Mt 8.20; 17.12; 26.2, 24, 45; Lk 9.58; 17.25;22.22, 48; 24.7. Must undergo, i.e., in accordance with God’s will (cf. Isa 53.4–6, 10). The elders, senior lay leaders (see also Lk 7.3; Acts 4.8), who with the chief priests and the scribes constitute the Sanhedrin, i.e., the council of the city of Jerusalem, and probably the supreme council of Judea according to Mark (14.43, 53–55; 15.1; see also note on 1.22).
8.32–33 To rebuke. See note on 8.30. Satan. See note on 1.13.
8.34 Deny, or “disown.” See 14.30, 31, 72; see also Mt 10.38; Lk 14.27. Cross, an instrument of torturous execution (see 15.21, 30, 32).
8.35 Gospel, or “good news.” See note on 1.1. See also Mt 10.39; Lk 17.33; Jn 12.25.
8.36 See also Lk 12.13–21.
8.38 See also Mt 10.33; Lk 12.9. This adulterous and sinful generation. See note on 8.12. Some Jews expected the figure described as “one like a human being” in Dan 7.13–14 to be the agent of God in the end time as king or judge. Christians identified this Son of Man with Jesus (see 13.26; 14.62; Mt 19.28; 24.37–44; Lk 12.40;17.24–30; 18.8; 21.36; Acts 7.55–56); see also notes on 2.10
; 8.31. With the holy angels. See also Mt 13.41; 25.31; Jn 1.51.
Mark 9
1And he said to them, “Truly I tell you, there are some standing here who will not taste death until they see that the kingdom of God has come witha power.”
The Transfiguration
2Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, 3and his clothes became dazzling white, such as no oneb on earth could bleach them. 4And there appeared to them Elijah with Moses, who were talking with Jesus. 5Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings,c one for you, one for Moses, and one for Elijah.” 6He did not know what to say, for they were terrified. 7Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved;d listen to him!” 8Suddenly when they looked around, they saw no one with them any more, but only Jesus.
The Coming of Elijah
9As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead. 10So they kept the matter to themselves, questioning what this rising from the dead could mean. 11Then they asked him, “Why do the scribes say that Elijah must come first?” 12He said to them, “Elijah is indeed coming first to restore all things. How then is it written about the Son of Man, that he is to go through many sufferings and be treated with contempt? 13But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written about him.”
The Healing of a Boy with a Spirit
14When they came to the disciples, they saw a great crowd around them, and some scribes arguing with them. 15When the whole crowd saw him, they were immediately overcome with awe, and they ran forward to greet him. 16He asked them, “What are you arguing about with them?” 17Someone from the crowd answered him, “Teacher, I brought you my son; he has a spirit that makes him unable to speak; 18and whenever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid; and I asked your disciples to cast it out, but they could not do so.” 19He answered them, “You faithless generation, how much longer must I be among you? How much longer must I put up with you? Bring him to me.” 20And they brought the boye to him. When the spirit saw him, immediately it convulsed the boy,f and he fell on the ground and rolled about, foaming at the mouth. 21Jesusg asked the father, “How long has this been happening to him?” And he said, “From childhood. 22It has often cast him into the fire and into the water, to destroy him; but if you are able to do anything, have pity on us and help us.” 23Jesus said to him, “If you are able!—All things can be done for the one who believes.” 24Immediately the father of the child cried out,h “I believe; help my unbelief!” 25When Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, “You spirit that keeps this boy from speaking and hearing, I command you, come out of him, and never enter him again!” 26After crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, “He is dead.” 27But Jesus took him by the hand and lifted him up, and he was able to stand. 28When he had entered the house, his disciples asked him privately, “Why could we not cast it out?” 29He said to them, “This kind can come out only through prayer.”i
HarperCollins Study Bible Page 454
