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Mark 5-10
New American Bible (Revised Edition)

Chapter 5

The Healing of the Gerasene Demoniac. 1 [a](A)They came to the other side of the sea, to the territory of the Gerasenes. 2 When he got out of the boat, at once a man[b] from the tombs who had an unclean spirit met him. 3 The man had been dwelling among the tombs, and no one could restrain him any longer, even with a chain. 4 In fact, he had frequently been bound with shackles and chains, but the chains had been pulled apart by him and the shackles smashed, and no one was strong enough to subdue him. 5 Night and day among the tombs and on the hillsides he was always crying out and bruising himself with stones. 6 Catching sight of Jesus from a distance, he ran up and prostrated himself before him, 7 crying out in a loud voice, “What have you to do with me,[c] Jesus, Son of the Most High God? I adjure you by God, do not torment me!” 8 (He had been saying to him, “Unclean spirit, come out of the man!”) 9 [d]He asked him, “What is your name?” He replied, “Legion is my name. There are many of us.”(B) 10 And he pleaded earnestly with him not to drive them away from that territory.

11 Now a large herd of swine[e] was feeding there on the hillside. 12 And they pleaded with him, “Send us into the swine. Let us enter them.” 13 And he let them, and the unclean spirits came out and entered the swine. The herd of about two thousand rushed down a steep bank into the sea, where they were drowned. 14 The swineherds ran away and reported the incident in the town and throughout the countryside. And people came out to see what had happened. 15 As they approached Jesus, they caught sight of the man who had been possessed by Legion, sitting there clothed and in his right mind. And they were seized with fear. 16 Those who witnessed the incident explained to them what had happened to the possessed man and to the swine. 17 Then they began to beg him to leave their district. 18 As he was getting into the boat, the man who had been possessed pleaded to remain with him. 19 But he would not permit him but told him instead, “Go home[f] to your family and announce to them all that the Lord in his pity has done for you.” 20 Then the man went off and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed.

Jairus’s Daughter and the Woman with a Hemorrhage.[g] 21 When Jesus had crossed again [in the boat] to the other side, a large crowd gathered around him, and he stayed close to the sea.(C) 22 One of the synagogue officials, named Jairus, came forward.(D) Seeing him he fell at his feet 23 and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her[h] that she may get well and live.” 24 He went off with him, and a large crowd followed him and pressed upon him.

25 There was a woman afflicted with hemorrhages for twelve years. 26 She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. 27 She had heard about Jesus and came up behind him in the crowd and touched his cloak. 28 [i]She said, “If I but touch his clothes, I shall be cured.” 29 Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. 30 Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?” 31 But his disciples said to him, “You see how the crowd is pressing upon you, and yet you ask, ‘Who touched me?’” 32 And he looked around to see who had done it. 33 The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. 34 He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”(E)

35 [j]While he was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?” 36 Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.” 37 He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James. 38 When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. 39 [k](F)So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.” 40 And they ridiculed him. Then he put them all out. He took along the child’s father and mother and those who were with him and entered the room where the child was. 41 [l]He took the child by the hand and said to her, “Talitha koum,” which means, “Little girl, I say to you, arise!” 42 The girl, a child of twelve, arose immediately and walked around. [At that] they were utterly astounded. 43 He gave strict orders that no one should know this and said that she should be given something to eat.

Chapter 6

The Rejection at Nazareth. 1 (G)He departed from there and came to his native place,[m] accompanied by his disciples. 2 [n]When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands! 3 (H)Is he not the carpenter,[o] the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him. 4 [p](I)Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.” 5 So he was not able to perform any mighty deed there,[q] apart from curing a few sick people by laying his hands on them. 6 He was amazed at their lack of faith.

The Mission of the Twelve. He went around to the villages in the vicinity teaching. 7 (J)He summoned the Twelve[r] and began to send them out two by two and gave them authority over unclean spirits. 8 [s]He instructed them to take nothing for the journey but a walking stick—no food, no sack, no money in their belts. 9 They were, however, to wear sandals but not a second tunic. 10 [t]He said to them, “Wherever you enter a house, stay there until you leave from there. 11 Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” 12 So they went off and preached repentance. 13 [u]They drove out many demons, and they anointed with oil many who were sick(K) and cured them.

Herod’s Opinion of Jesus.[v] 14 King Herod[w] heard about it, for his fame had become widespread, and people were saying,(L) “John the Baptist has been raised from the dead; that is why mighty powers are at work in him.”(M) 15 Others were saying, “He is Elijah”; still others, “He is a prophet like any of the prophets.”(N) 16 But when Herod learned of it, he said, “It is John whom I beheaded. He has been raised up.”

The Death of John the Baptist.[x] 17 Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married.(O) 18 John had said to Herod, “It is not lawful for you to have your brother’s wife.”(P) 19 Herodias[y] harbored a grudge against him and wanted to kill him but was unable to do so. 20 Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him. 21 She had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee. 22 Herodias’s own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, “Ask of me whatever you wish and I will grant it to you.” 23 He even swore [many things] to her, “I will grant you whatever you ask of me, even to half of my kingdom.”(Q) 24 She went out and said to her mother, “What shall I ask for?” She replied, “The head of John the Baptist.” 25 The girl hurried back to the king’s presence and made her request, “I want you to give me at once on a platter the head of John the Baptist.” 26 The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her. 27 (R)So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison. 28 He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother. 29 When his disciples heard about it, they came and took his body and laid it in a tomb.

The Return of the Twelve. 30 The apostles[z] gathered together with Jesus and reported all they had done and taught.(S) 31 [aa]He said to them, “Come away by yourselves to a deserted place and rest a while.” People were coming and going in great numbers, and they had no opportunity even to eat.(T) 32 So they went off in the boat by themselves to a deserted place.(U) 33 People saw them leaving and many came to know about it. They hastened there on foot from all the towns and arrived at the place before them.

The Feeding of the Five Thousand. 34 When he disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things. 35 [ab]By now it was already late and his disciples approached him and said, “This is a deserted place and it is already very late. 36 Dismiss them so that they can go to the surrounding farms and villages and buy themselves something to eat.” 37 He said to them in reply, “Give them some food yourselves.” But they said to him, “Are we to buy two hundred days’ wages worth of food and give it to them to eat?” 38 He asked them, “How many loaves do you have? Go and see.” And when they had found out they said, “Five loaves and two fish.” 39 So he gave orders to have them sit down in groups on the green grass. 40 [ac]The people took their places in rows by hundreds and by fifties. 41 Then, taking the five loaves and the two fish and looking up to heaven, he said the blessing, broke the loaves, and gave them to [his] disciples to set before the people; he also divided the two fish among them all.[ad] 42 They all ate and were satisfied. 43 And they picked up twelve wicker baskets full of fragments and what was left of the fish. 44 Those who ate [of the loaves] were five thousand men.

The Walking on the Water.[ae] 45 Then he made his disciples get into the boat(V) and precede him to the other side toward Bethsaida,[af] while he dismissed the crowd. 46 [ag]And when he had taken leave of them, he went off to the mountain to pray. 47 When it was evening, the boat was far out on the sea and he was alone on shore. 48 Then he saw that they were tossed about while rowing, for the wind was against them. About the fourth watch of the night, he came toward them walking on the sea.[ah] He meant to pass by them. 49 But when they saw him walking on the sea, they thought it was a ghost and cried out. 50 [ai]They had all seen him and were terrified. But at once he spoke with them, “Take courage, it is I, do not be afraid!” 51 He got into the boat with them and the wind died down. They were [completely] astounded. 52 They had not understood the incident of the loaves.[aj] On the contrary, their hearts were hardened.(W)

The Healings at Gennesaret. 53 (X)After making the crossing, they came to land at Gennesaret and tied up there. 54 As they were leaving the boat, people immediately recognized him. 55 They scurried about the surrounding country and began to bring in the sick on mats to wherever they heard he was. 56 Whatever villages or towns or countryside he entered, they laid the sick in the marketplaces and begged him that they might touch only the tassel on his cloak; and as many as touched it were healed.(Y)

Chapter 7

The Tradition of the Elders.[ak] 1 Now when the Pharisees with some scribes who had come from Jerusalem gathered around him,(Z) 2 they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. 3 (For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands,[al] keeping the tradition of the elders. 4 And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles [and beds].) 5 So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders[am] but instead eat a meal with unclean hands?” 6 He responded, “Well did Isaiah prophesy about you hypocrites, as it is written:(AA)

‘This people honors me with their lips,
    but their hearts are far from me;
7 In vain do they worship me,
    teaching as doctrines human precepts.’

8 You disregard God’s commandment but cling to human tradition.” 9 He went on to say, “How well you have set aside the commandment of God in order to uphold your tradition! 10 For Moses said, ‘Honor your father and your mother,’ and ‘Whoever curses father or mother shall die.’(AB) 11 Yet you say, ‘If a person says to father or mother, “Any support you might have had from me is qorban”’[an] (meaning, dedicated to God), 12 you allow him to do nothing more for his father or mother. 13 You nullify the word of God in favor of your tradition that you have handed on. And you do many such things.” 14 (AC)He summoned the crowd again and said to them, “Hear me, all of you, and understand. 15 Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.” [16 ][ao]

17 [ap](AD)When he got home away from the crowd his disciples questioned him about the parable. 18 He said to them, “Are even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile, 19 [aq](AE)since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.) 20 “But what comes out of a person, that is what defiles. 21 (AF)From within people, from their hearts, come evil thoughts, unchastity, theft, murder, 22 adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. 23 All these evils come from within and they defile.”

The Syrophoenician Woman’s Faith. 24 (AG)From that place he went off to the district of Tyre.[ar] He entered a house and wanted no one to know about it, but he could not escape notice. 25 Soon a woman whose daughter had an unclean spirit heard about him. She came and fell at his feet. 26 The woman was a Greek, a Syrophoenician by birth, and she begged him to drive the demon out of her daughter.(AH) 27 He said to her, “Let the children be fed first.[as] For it is not right to take the food of the children and throw it to the dogs.” 28 She replied and said to him, “Lord, even the dogs under the table eat the children’s scraps.” 29 Then he said to her, “For saying this, you may go. The demon has gone out of your daughter.” 30 When the woman went home, she found the child lying in bed and the demon gone.

The Healing of a Deaf Man. 31 (AI)Again he left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis. 32 And people brought to him a deaf man who had a speech impediment and begged him to lay his hand on him. 33 He took him off by himself away from the crowd. He put his finger into the man’s ears and, spitting, touched his tongue; 34 then he looked up to heaven and groaned, and said to him, “Ephphatha!” (that is, “Be opened!”) 35 And [immediately] the man’s ears were opened, his speech impediment was removed, and he spoke plainly. 36 [at]He ordered them not to tell anyone. But the more he ordered them not to, the more they proclaimed it. 37 They were exceedingly astonished and they said, “He has done all things well. He makes the deaf hear and [the] mute speak.”(AJ)

Chapter 8

The Feeding of the Four Thousand.[au] 1 In those days when there again was a great crowd without anything to eat,(AK) he summoned the disciples and said, 2 “My heart is moved with pity for the crowd, because they have been with me now for three days and have nothing to eat. 3 If I send them away hungry to their homes, they will collapse on the way, and some of them have come a great distance.” 4 His disciples answered him, “Where can anyone get enough bread to satisfy them here in this deserted place?” 5 Still he asked them, “How many loaves do you have?” “Seven,” they replied. 6 [av]He ordered the crowd to sit down on the ground. Then, taking the seven loaves he gave thanks, broke them, and gave them to his disciples to distribute, and they distributed them to the crowd. 7 They also had a few fish. He said the blessing over them and ordered them distributed also. 8 They ate and were satisfied. They picked up the fragments left over—seven baskets. 9 There were about four thousand people.

He dismissed them 10 and got into the boat with his disciples and came to the region of Dalmanutha.

The Demand for a Sign. 11 [aw]The Pharisees came forward and began to argue with him,(AL) seeking from him a sign from heaven to test him.(AM) 12 He sighed from the depth of his spirit and said, “Why does this generation seek a sign? Amen, I say to you, no sign will be given to this generation.” 13 Then he left them, got into the boat again, and went off to the other shore.

The Leaven of the Pharisees. 14 (AN)They had forgotten to bring bread, and they had only one loaf with them in the boat. 15 [ax]He enjoined them, “Watch out, guard against the leaven of the Pharisees and the leaven of Herod.” 16 They concluded among themselves that it was because they had no bread. 17 When he became aware of this he said to them, “Why do you conclude that it is because you have no bread? Do you not yet understand or comprehend? Are your hearts hardened?(AO) 18 Do you have eyes and not see, ears and not hear? And do you not remember,(AP) 19 when I broke the five loaves for the five thousand, how many wicker baskets full of fragments you picked up?” They answered him, “Twelve.” 20 “When I broke the seven loaves for the four thousand, how many full baskets of fragments did you pick up?” They answered [him], “Seven.” 21 He said to them, “Do you still not understand?”

The Blind Man of Bethsaida.[ay] 22 When they arrived at Bethsaida, they brought to him a blind man and begged him to touch him. 23 He took the blind man by the hand and led him outside the village. Putting spittle on his eyes he laid his hands on him and asked, “Do you see anything?”(AQ) 24 Looking up he replied, “I see people looking like trees and walking.” 25 Then he laid hands on his eyes a second time and he saw clearly; his sight was restored and he could see everything distinctly. 26 Then he sent him home and said, “Do not even go into the village.”

III. The Mystery Begins to Be Revealed

Peter’s Confession About Jesus.[az] 27 Now Jesus and his disciples set out for the villages of Caesarea Philippi.(AR) Along the way he asked his disciples, “Who do people say that I am?” 28 They said in reply, “John the Baptist, others Elijah, still others one of the prophets.” 29 And he asked them, “But who do you say that I am?” Peter said to him in reply, “You are the Messiah.” 30 Then he warned them not to tell anyone about him.

The First Prediction of the Passion. 31 (AS)He began to teach them that the Son of Man[ba] must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days. 32 He spoke this openly. Then Peter took him aside and began to rebuke him. 33 At this he turned around and, looking at his disciples, rebuked Peter and said, “Get behind me, Satan. You are thinking not as God does, but as human beings do.”

The Conditions of Discipleship. 34 He summoned the crowd with his disciples and said[bb] to them, “Whoever wishes to come after me must deny himself, take up his cross, and follow me.(AT) 35 For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel[bc] will save it.(AU) 36 What profit is there for one to gain the whole world and forfeit his life? 37 What could one give in exchange for his life? 38 Whoever is ashamed of me and of my words in this faithless and sinful generation, the Son of Man will be ashamed of when he comes in his Father’s glory with the holy angels.”(AV)

Chapter 9

1 [bd](AW)He also said to them, “Amen, I say to you, there are some standing here who will not taste death until they see that the kingdom of God has come in power.”

The Transfiguration of Jesus.[be] 2 After six days Jesus took Peter, James, and John and led them up a high mountain apart by themselves.(AX) And he was transfigured before them, 3 and his clothes became dazzling white, such as no fuller on earth could bleach them. 4 Then Elijah appeared to them along with Moses, and they were conversing with Jesus. 5 [bf]Then Peter said to Jesus in reply, “Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.” 6 He hardly knew what to say, they were so terrified. 7 Then a cloud came, casting a shadow over them;[bg] then from the cloud came a voice, “This is my beloved Son. Listen to him.” 8 Suddenly, looking around, they no longer saw anyone but Jesus alone with them.

The Coming of Elijah.[bh] 9 As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead.(AY) 10 So they kept the matter to themselves, questioning what rising from the dead meant. 11 (AZ)Then they asked him, “Why do the scribes say that Elijah must come first?” 12 He told them, “Elijah will indeed come first and restore all things, yet how is it written regarding the Son of Man that he must suffer greatly and be treated with contempt? 13 But I tell you that Elijah has come and they did to him whatever they pleased, as it is written of him.”(BA)

The Healing of a Boy with a Demon.[bi] 14 When they came to the disciples,(BB) they saw a large crowd around them and scribes arguing with them. 15 Immediately on seeing him, the whole crowd was utterly amazed. They ran up to him and greeted him. 16 He asked them, “What are you arguing about with them?” 17 Someone from the crowd answered him, “Teacher, I have brought to you my son possessed by a mute spirit. 18 Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so.” 19 He said to them in reply, “O faithless generation, how long will I be with you? How long will I endure you? Bring him to me.” 20 They brought the boy to him. And when he saw him, the spirit immediately threw the boy into convulsions. As he fell to the ground, he began to roll around and foam at the mouth. 21 Then he questioned his father, “How long has this been happening to him?” He replied, “Since childhood. 22 It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us.” 23 Jesus said to him, “‘If you can!’ Everything is possible to one who has faith.” 24 Then the boy’s father cried out, “I do believe, help my unbelief!” 25 Jesus, on seeing a crowd rapidly gathering, rebuked the unclean spirit and said to it, “Mute and deaf spirit, I command you: come out of him and never enter him again!” 26 Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, “He is dead!” 27 But Jesus took him by the hand, raised him, and he stood up. 28 When he entered the house, his disciples asked him in private, “Why could we not drive it out?” 29 [bj]He said to them, “This kind can only come out through prayer.”

The Second Prediction of the Passion. 30 (BC)They left from there and began a journey through Galilee, but he did not wish anyone to know about it.(BD) 31 He was teaching his disciples and telling them, “The Son of Man is to be handed over to men and they will kill him, and three days after his death he will rise.” 32 But they did not understand the saying, and they were afraid to question him.

IV. The Full Revelation of the Mystery

The Greatest in the Kingdom.[bk] 33 They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?”(BE) 34 But they remained silent. They had been discussing among themselves on the way who was the greatest. 35 Then he sat down, called the Twelve, and said to them, “If anyone wishes to be first, he shall be the last of all and the servant of all.”(BF) 36 Taking a child he placed it in their midst, and putting his arms around it he said to them, 37 “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.”(BG)

Another Exorcist.[bl] 38 John said to him,(BH) “Teacher, we saw someone driving out demons in your name, and we tried to prevent him because he does not follow us.” 39 Jesus replied, “Do not prevent him. There is no one who performs a mighty deed in my name who can at the same time speak ill of me. 40 For whoever is not against us is for us.(BI) 41 Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will surely not lose his reward.(BJ)

Temptations to Sin. 42 (BK)“Whoever causes one of these little ones who believe [in me] to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea. 43 If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go into Gehenna,[bm] into the unquenchable fire. [44 ][bn] 45 And if your foot causes you to sin, cut it off. It is better for you to enter into life crippled than with two feet to be thrown into Gehenna. [46 ] 47 And if your eye causes you to sin, pluck it out. Better for you to enter into the kingdom of God with one eye than with two eyes to be thrown into Gehenna, 48 where ‘their worm does not die, and the fire is not quenched.’(BL)

The Simile of Salt. 49 [bo]“Everyone will be salted with fire. 50 Salt is good, but if salt becomes insipid, with what will you restore its flavor? Keep salt in yourselves and you will have peace with one another.”(BM)

Chapter 10

Marriage and Divorce. 1 He set out from there and went into the district of Judea [and] across the Jordan. Again crowds gathered around him and, as was his custom, he again taught them. 2 [bp]The Pharisees approached and asked, “Is it lawful for a husband to divorce his wife?” They were testing him.(BN) 3 He said to them in reply, “What did Moses command you?” 4 They replied, “Moses permitted him to write a bill of divorce and dismiss her.”(BO) 5 But Jesus told them, “Because of the hardness of your hearts he wrote you this commandment. 6 But from the beginning of creation, ‘God made them male and female.(BP) 7 For this reason a man shall leave his father and mother [and be joined to his wife],(BQ) 8 and the two shall become one flesh.’ So they are no longer two but one flesh. 9 Therefore what God has joined together, no human being must separate.” 10 In the house the disciples again questioned him about this. 11 (BR)He said to them, “Whoever divorces his wife and marries another commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery.”

Blessing of the Children. 13 (BS)And people were bringing children to him that he might touch them, but the disciples rebuked them.(BT) 14 When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. 15 Amen, I say to you, whoever does not accept the kingdom of God like a child[bq] will not enter it.”(BU) 16 Then he embraced them and blessed them, placing his hands on them.

The Rich Man. 17 (BV)As he was setting out on a journey, a man ran up, knelt down before him, and asked him, “Good teacher, what must I do to inherit eternal life?” 18 Jesus answered him, “Why do you call me good?[br] No one is good but God alone. 19 You know the commandments: ‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.’”(BW) 20 He replied and said to him, “Teacher, all of these I have observed from my youth.” 21 Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to [the] poor and you will have treasure in heaven; then come, follow me.” 22 At that statement his face fell, and he went away sad, for he had many possessions.

23 [bs]Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the kingdom of God!”(BX) 24 The disciples were amazed at his words. So Jesus again said to them in reply, “Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to pass through [the] eye of [a] needle than for one who is rich to enter the kingdom of God.” 26 They were exceedingly astonished and said among themselves, “Then who can be saved?” 27 Jesus looked at them and said, “For human beings it is impossible, but not for God. All things are possible for God.” 28 Peter began to say to him, “We have given up everything and followed you.” 29 Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel 30 who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come. 31 But many that are first will be last, and [the] last will be first.”(BY)

The Third Prediction of the Passion. 32 (BZ)They were on the way, going up to Jerusalem, and Jesus went ahead of them. They were amazed, and those who followed were afraid. Taking the Twelve aside again, he began to tell them what was going to happen to him. 33 “Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles 34 who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise.”

Ambition of James and John. 35 (CA)Then James and John, the sons of Zebedee, came to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 He replied, “What do you wish [me] to do for you?” 37 They answered him, “Grant that in your glory we may sit one at your right and the other at your left.” 38 [bt](CB)Jesus said to them, “You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?” 39 They said to him, “We can.” Jesus said to them, “The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared.” 41 When the ten heard this, they became indignant at James and John. 42 [bu]Jesus summoned them and said to them,(CC) “You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. 43 But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; 44 whoever wishes to be first among you will be the slave of all. 45 For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.”

The Blind Bartimaeus.[bv] 46 They came to Jericho.(CD) And as he was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. 47 On hearing that it was Jesus of Nazareth, he began to cry out and say, “Jesus, son of David, have pity on me.” 48 And many rebuked him, telling him to be silent. But he kept calling out all the more, “Son of David, have pity on me.” 49 Jesus stopped and said, “Call him.” So they called the blind man, saying to him, “Take courage; get up, he is calling you.” 50 He threw aside his cloak, sprang up, and came to Jesus. 51 Jesus said to him in reply, “What do you want me to do for you?” The blind man replied to him, “Master, I want to see.” 52 Jesus told him, “Go your way; your faith has saved you.” Immediately he received his sight and followed him on the way.

Footnotes

  1. 5:1 The territory of the Gerasenes: the reference is to pagan territory; cf. Is 65:1. Another reading is “Gadarenes”; see note on Mt 8:28.
  2. 5:2–6 The man was an outcast from society, dominated by unclean spirits (Mk 5:8, 13), living among the tombs. The prostration before Jesus (Mk 5:6) indicates Jesus’ power over evil spirits.
  3. 5:7 What have you to do with me?: cf. Mk 1:24 and see note on Jn 2:4.
  4. 5:9 Legion is my name: the demons were numerous and the condition of the possessed man was extremely serious; cf. Mt 12:45.
  5. 5:11 Herd of swine: see note on Mt 8:30.
  6. 5:19 Go home: Jesus did not accept the man’s request to remain with him as a disciple (Mk 5:18), yet invited him to announce to his own people what the Lord had done for him, i.e., proclaim the gospel message to his pagan family; cf. Mk 1:14, 39; 3:14; 13:10.
  7. 5:21–43 The story of the raising to life of Jairus’s daughter is divided into two parts: Mk 5:21–24; 5:35–43. Between these two separated parts the account of the cure of the hemorrhage victim (Mk 5:25–34) is interposed. This technique of intercalating or sandwiching one story within another occurs several times in Mk 3:19b–21; 3:22–30 3:31–35; 6:6b–13; 6:14–29; 6:30; 11:12–14; 11:15–19; 11:20–25; 14:53; 14:54; 14:55–65; 14:66–73.
  8. 5:23 Lay your hands on her: this act for the purpose of healing is frequent in Mk 6:5; 7:32–35; 8:23–25; 16:18 and is also found in Mt 9:18; Lk 4:40; 13:13; Acts 9:17; 28:8.
  9. 5:28 Both in the case of Jairus and his daughter (Mk 5:23) and in the case of the hemorrhage victim, the inner conviction that physical contact (Mk 5:30) accompanied by faith in Jesus’ saving power could effect a cure was rewarded.
  10. 5:35 The faith of Jairus was put to a twofold test: (1) that his daughter might be cured and, now that she had died, (2) that she might be restored to life. His faith contrasts with the lack of faith of the crowd.
  11. 5:39 Not dead but asleep: the New Testament often refers to death as sleep (Mt 27:52; Jn 11:11; 1 Cor 15:6; 1 Thes 4:13–15); see note on Mt 9:24.
  12. 5:41 Arise: the Greek verb egeirein is the verb generally used to express resurrection from death (Mk 6:14, 16; Mt 11:5; Lk 7:14) and Jesus’ own resurrection (Mk 16:6; Mt 28:6; Lk 24:6).
  13. 6:1 His native place: the Greek word patris here refers to Nazareth (cf. Mk 1:9; Lk 4:16, 23–24) though it can also mean native land.
  14. 6:2–6 See note on Mt 13:54–58.
  15. 6:3 Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have “the carpenter’s son,” as in Mt 13:55. Son of Mary: contrary to Jewish custom, which calls a man the son of his father, this expression may reflect Mark’s own faith that God is the Father of Jesus (Mk 1:1, 11; 8:38; 13:32; 14:36). The brother of James…Simon: in Semitic usage, the terms “brother,” “sister” are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf. Gn 14:16; 29:15; Lv 10:4. While one cannot suppose that the meaning of a Greek word should be sought in the first place from Semitic usage, the Septuagint often translates the Hebrew ’āh by the Greek word adelphos, “brother,” as in the cited passages, a fact that may argue for a similar breadth of meaning in some New Testament passages. For instance, there is no doubt that in v 17, “brother” is used of Philip, who was actually the half-brother of Herod Antipas. On the other hand, Mark may have understood the terms literally; see also 3:31–32; Mt 12:46; 13:55–56; Lk 8:19; Jn 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary’s perpetual virginity.
  16. 6:4 A prophet is not without honor except…in his own house: a saying that finds parallels in other literatures, especially Jewish and Greek, but without reference to a prophet. Comparing himself to previous Hebrew prophets whom the people rejected, Jesus intimates his own eventual rejection by the nation especially in view of the dishonor his own relatives had shown him (Mk 3:21) and now his townspeople as well.
  17. 6:5 He was not able to perform any mighty deed there: according to Mark, Jesus’ power could not take effect because of a person’s lack of faith.
  18. 6:7–13 The preparation for the mission of the Twelve is seen in the call (1) of the first disciples to be fishers of men (Mk 1:16–20), (2) then of the Twelve set apart to be with Jesus and to receive authority to preach and expel demons (Mk 3:13–19). Now they are given the specific mission to exercise that authority in word and power as representatives of Jesus during the time of their formation.
  19. 6:8–9 In Mark the use of a walking stick (Mk 6:8) and sandals (Mk 6:9) is permitted, but not in Mt 10:10 nor in Lk 10:4. Mark does not mention any prohibition to visit pagan territory and to enter Samaritan towns. These differences indicate a certain adaptation to conditions in and outside of Palestine and suggest in Mark’s account a later activity in the church. For the rest, Jesus required of his apostles a total dependence on God for food and shelter; cf. Mk 6:35–44; 8:1–9.
  20. 6:10–11 Remaining in the same house as a guest (Mk 6:10) rather than moving to another offering greater comfort avoided any impression of seeking advantage for oneself and prevented dishonor to one’s host. Shaking the dust off one’s feet served as testimony against those who rejected the call to repentance.
  21. 6:13 Anointed with oil…cured them: a common medicinal remedy, but seen here as a vehicle of divine power for healing.
  22. 6:14–16 The various opinions about Jesus anticipate the theme of his identity that reaches its climax in Mk 8:27–30.
  23. 6:14 King Herod: see note on Mt 14:1.
  24. 6:17–29 Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mk 15:1–47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mk 6:26–27; 15:9–10, 14–15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mk 6:29; 15:45–46).
  25. 6:19 Herodias: see note on Mt 14:3.
  26. 6:30 Apostles: here, and in some manuscripts at Mk 3:14, Mark calls apostles (i.e., those sent forth) the Twelve whom Jesus sends as his emissaries, empowering them to preach, to expel demons, and to cure the sick (Mk 6:13). Only after Pentecost is the title used in the technical sense.
  27. 6:31–34 The withdrawal of Jesus with his disciples to a desert place to rest attracts a great number of people to follow them. Toward this people of the new exodus Jesus is moved with pity; he satisfies their spiritual hunger by teaching them many things, thus gradually showing himself the faithful shepherd of a new Israel; cf. Nm 27:17; Ez 34:15.
  28. 6:35–44 See note on Mt 14:13–21. Compare this section with Mk 8:1–9. The various accounts of the multiplication of loaves and fishes, two each in Mark and in Matthew and one each in Luke and in John, indicate the wide interest of the early church in their eucharistic gatherings; see, e.g., Mk 6:41; 8:6; 14:22; and recall also the sign of bread in Ex 16; Dt 8:3–16; Ps 78:24–25; 105:40; Wis 16:20–21.
  29. 6:40 The people…in rows by hundreds and by fifties: reminiscent of the groupings of Israelites encamped in the desert (Ex 18:21–25) and of the wilderness tradition of the prophets depicting the transformation of the wasteland into pastures where the true shepherd feeds his flock (Ez 34:25–26) and makes his people beneficiaries of messianic grace.
  30. 6:41 On the language of this verse as eucharistic (cf. Mk 14:22), see notes on Mt 14:19, 20. Jesus observed the Jewish table ritual of blessing God before partaking of food.
  31. 6:45–52 See note on Mt 14:22–33.
  32. 6:45 To the other side toward Bethsaida: a village at the northeastern shore of the Sea of Galilee.
  33. 6:46 He went off to the mountain to pray: see Mk 1:35–38. In Jn 6:15 Jesus withdrew to evade any involvement in the false messianic hopes of the multitude.
  34. 6:48 Walking on the sea: see notes on Mt 14:22–33 and on Jn 6:19.
  35. 6:50 It is I, do not be afraid!: literally, “I am.” This may reflect the divine revelatory formula of Ex 3:14; Is 41:4, 10, 14; 43:1–3, 10, 13. Mark implies the hidden identity of Jesus as Son of God.
  36. 6:52 They had not understood…the loaves: the revelatory character of this sign and that of the walking on the sea completely escaped the disciples. Their hearts were hardened: in Mk 3:5–6 hardness of heart was attributed to those who did not accept Jesus and plotted his death. Here the same disposition prevents the disciples from comprehending Jesus’ self-revelation through signs; cf. Mk 8:17.
  37. 7:1–23 See note on Mt 15:1–20. Against the Pharisees’ narrow, legalistic, and external practices of piety in matters of purification (Mk 7:2–5), external worship (Mk 7:6–7), and observance of commandments, Jesus sets in opposition the true moral intent of the divine law (Mk 7:8–13). But he goes beyond contrasting the law and Pharisaic interpretation of it. The parable of Mk 7:14–15 in effect sets aside the law itself in respect to clean and unclean food. He thereby opens the way for unity between Jew and Gentile in the kingdom of God, intimated by Jesus’ departure for pagan territory beyond Galilee. For similar contrast see Mk 2:1–3:6; 3:20–35; 6:1–6.
  38. 7:3 Carefully washing their hands: refers to ritual purification.
  39. 7:5 Tradition of the elders: the body of detailed, unwritten, human laws regarded by the scribes and Pharisees to have the same binding force as that of the Mosaic law; cf. Gal 1:14.
  40. 7:11 Qorban: a formula for a gift to God, dedicating the offering to the temple, so that the giver might continue to use it for himself but not give it to others, even needy parents.
  41. 7:16 Mk 7:16, “Anyone who has ears to hear ought to hear,” is omitted because it is lacking in some of the best Greek manuscripts and was probably transferred here by scribes from Mk 4:9, 23.
  42. 7:17 Away from the crowd…the parable: in this context of privacy the term parable refers to something hidden, about to be revealed to the disciples; cf. Mk 4:10–11, 34. Jesus sets the Mosaic food laws in the context of the kingdom of God where they are abrogated, and he declares moral defilement the only cause of uncleanness.
  43. 7:19 (Thus he declared all foods clean): if this bold declaration goes back to Jesus, its force was not realized among Jewish Christians in the early church; cf. Acts 10:1–11:18.
  44. 7:24–37 The withdrawal of Jesus to the district of Tyre may have been for a respite (Mk 7:24), but he soon moved onward to Sidon and, by way of the Sea of Galilee, to the Decapolis. These districts provided a Gentile setting for the extension of his ministry of healing because the people there acknowledged his power (Mk 7:29, 37). The actions attributed to Jesus (Mk 7:33–35) were also used by healers of the time.
  45. 7:27–28 The figure of a household in which children at table are fed first and then their leftover food is given to the dogs under the table is used effectively to acknowledge the prior claim of the Jews to the ministry of Jesus; however, Jesus accedes to the Gentile woman’s plea for the cure of her afflicted daughter because of her faith.
  46. 7:36 The more they proclaimed it: the same verb proclaim attributed here to the crowd in relation to the miracles of Jesus is elsewhere used in Mark for the preaching of the gospel on the part of Jesus, of his disciples, and of the Christian community (Mk 1:14; 13:10; 14:9). Implied in the action of the crowd is a recognition of the salvific mission of Jesus; see note on Mt 11:5–6.
  47. 8:1–10 The two accounts of the multiplication of loaves and fishes (Mk 8:1–10; 6:31–44) have eucharistic significance. Their similarity of structure and themes but dissimilarity of detail are considered by many to refer to a single event that, however, developed in two distinct traditions, one Jewish Christian and the other Gentile Christian, since Jesus in Mark’s presentation (Mk 7:24–37) has extended his saving mission to the Gentiles.
  48. 8:6 See note on Mk 6:41.
  49. 8:11–12 The objection of the Pharisees that Jesus’ miracles are unsatisfactory for proving the arrival of God’s kingdom is comparable to the request of the crowd for a sign in Jn 6:30–31. Jesus’ response shows that a sign originating in human demand will not be provided; cf. Nm 14:11, 22.
  50. 8:15 The leaven of the Pharisees…of Herod: the corruptive action of leaven (1 Cor 5:6–8; Gal 5:9) was an apt symbol of the evil dispositions both of the Pharisees (Mk 8:11–13; 7:5–13) and of Herod (Mk 6:14–29) toward Jesus. The disciples of Jesus are warned against sharing such rebellious attitudes toward Jesus; cf. Mk 8:17, 21.
  51. 8:22–26 Jesus’ actions and the gradual cure of the blind man probably have the same purpose as in the case of the deaf man (Mk 7:31–37). Some commentators regard the cure as an intended symbol of the gradual enlightenment of the disciples concerning Jesus’ messiahship.
  52. 8:27–30 This episode is the turning point in Mark’s account of Jesus in his public ministry. Popular opinions concur in regarding him as a prophet. The disciples by contrast believe him to be the Messiah. Jesus acknowledges this identification but prohibits them from making his messianic office known to avoid confusing it with ambiguous contemporary ideas on the nature of that office. See further the notes on Mt 16:13–20.
  53. 8:31 Son of Man: an enigmatic title. It is used in Dn 7:13–14 as a symbol of “the saints of the Most High,” the faithful Israelites who receive the everlasting kingdom from the Ancient One (God). They are represented by a human figure that contrasts with the various beasts who represent the previous kingdoms of the earth. In the Jewish apocryphal books of 1 Enoch and 4 Ezra the “Son of Man” is not, as in Daniel, a group, but a unique figure of extraordinary spiritual endowments, who will be revealed as the one through whom the everlasting kingdom decreed by God will be established. It is possible though doubtful that this individualization of the Son of Man figure had been made in Jesus’ time, and therefore his use of the title in that sense is questionable. Of itself, this expression means simply a human being, or, indefinitely, someone, and there are evidences of this use in pre-Christian times. Its use in the New Testament is probably due to Jesus’ speaking of himself in that way, “a human being,” and the later church’s taking this in the sense of the Jewish apocrypha and applying it to him with that meaning. Rejected by the elders, the chief priests, and the scribes: the supreme council called the Sanhedrin was made up of seventy-one members of these three groups and presided over by the high priest. It exercised authority over the Jews in religious matters. See note on Mt 8:20.
  54. 8:34–35 This utterance of Jesus challenges all believers to authentic discipleship and total commitment to himself through self-renunciation and acceptance of the cross of suffering, even to the sacrifice of life itself. Whoever wishes to save his life will lose it…will save it: an expression of the ambivalence of life and its contrasting destiny. Life seen as mere self-centered earthly existence and lived in denial of Christ ends in destruction, but when lived in loyalty to Christ, despite earthly death, it arrives at fullness of life.
  55. 8:35 For my sake and that of the gospel: Mark here, as at Mk 10:29 equates Jesus with the gospel.
  56. 9:1 There are some standing…come in power: understood by some to refer to the establishment by God’s power of his kingdom on earth in and through the church; more likely, as understood by others, a reference to the imminent parousia.
  57. 9:2–8 Mark and Mt 17:1 place the transfiguration of Jesus six days after the first prediction of his passion and death and his instruction to the disciples on the doctrine of the cross; Lk 9:28 has “about eight days.” Thus the transfiguration counterbalances the prediction of the passion by affording certain of the disciples insight into the divine glory that Jesus possessed. His glory will overcome his death and that of his disciples; cf. 2 Cor 3:18; 2 Pt 1:16–19. The heavenly voice (Mk 9:7) prepares the disciples to understand that in the divine plan Jesus must die ignominiously before his messianic glory is made manifest; cf. Lk 24:25–27. See further the note on Mt 17:1–8.
  58. 9:5 Moses and Elijah represent, respectively, law and prophecy in the Old Testament and are linked to Mount Sinai; cf. Ex 19:16–20:17; 1 Kgs 19:2, 8–14. They now appear with Jesus as witnesses to the fulfillment of the law and the prophets taking place in the person of Jesus as he appears in glory.
  59. 9:7 A cloud came, casting a shadow over them: even the disciples enter into the mystery of his glorification. In the Old Testament the cloud covered the meeting tent, indicating the Lord’s presence in the midst of his people (Ex 40:34–35) and came to rest upon the temple in Jerusalem at the time of its dedication (1 Kgs 8:10).
  60. 9:9–13 At the transfiguration of Jesus his disciples had seen Elijah. They were perplexed because, according to the rabbinical interpretation of Mal 3:23–24, Elijah was to come first. Jesus’ response shows that Elijah has come, in the person of John the Baptist, to prepare for the day of the Lord. Jesus must suffer greatly and be treated with contempt (Mk 9:12) like the Baptist (Mk 9:13); cf. Mk 6:17–29.
  61. 9:14–29 The disciples’ failure to effect a cure seems to reflect unfavorably on Jesus (Mk 9:14–18, 22). In response Jesus exposes their lack of trust in God (Mk 9:19) and scores their lack of prayer (Mk 9:29), i.e., of conscious reliance on God’s power when acting in Jesus’ name. For Matthew, see note on Mt 17:14–20. Lk 9:37–43 centers attention on Jesus’ sovereign power.
  62. 9:29 This kind can only come out through prayer: a variant reading adds “and through fasting.”
  63. 9:33–37 Mark probably intends this incident and the sayings that follow as commentary on the disciples’ lack of understanding (Mk 9:32). Their role in Jesus’ work is one of service, especially to the poor and lowly. Children were the symbol Jesus used for the anawim, the poor in spirit, the lowly in the Christian community.
  64. 9:38–41 Jesus warns against jealousy and intolerance toward others, such as exorcists who do not follow us. The saying in Mk 9:40 is a broad principle of the divine tolerance. Even the smallest courtesies shown to those who teach in Jesus’ name do not go unrewarded.
  65. 9:43, 45, 47 Gehenna: see note on Mt 5:22.
  66. 9:44, 46 These verses, lacking in some important early manuscripts, are here omitted as scribal additions. They simply repeat Mk 9:48 itself a modified citation of Is 66:24.
  67. 9:49 Everyone will be salted with fire: so the better manuscripts. Some add “every sacrifice will be salted with salt.” The purifying and preservative use of salt in food (Lv 2:13) and the refinement effected through fire refer here to comparable effects in the spiritual life of the disciples of Jesus.
  68. 10:2–9 In the dialogue between Jesus and the Pharisees on the subject of divorce, Jesus declares that the law of Moses permitted divorce (Dt 24:1) only because of the hardness of your hearts (Mk 10:4–5). In citing Gn 1:27 and 2:24 Jesus proclaims permanence to be the divine intent from the beginning concerning human marriage (Mk 10:6–8). He reaffirms this with the declaration that what God has joined together, no human being must separate (Mk 10:9). See further the notes on Mt 5:31–32; 19:3–9.
  69. 10:15 Whoever does not accept the kingdom of God like a child: i.e., in total dependence upon and obedience to the gospel; cf. Mt 18:3–4.
  70. 10:18 Why do you call me good?: Jesus repudiates the term “good” for himself and directs it to God, the source of all goodness who alone can grant the gift of eternal life; cf. Mt 19:16–17.
  71. 10:23–27 In the Old Testament wealth and material goods are considered a sign of God’s favor (Jb 1:10; Ps 128:1–2; Is 3:10). The words of Jesus in Mk 10:23–25 provoke astonishment among the disciples because of their apparent contradiction of the Old Testament concept (Mk 10:24, 26). Since wealth, power, and merit generate false security, Jesus rejects them utterly as a claim to enter the kingdom. Achievement of salvation is beyond human capability and depends solely on the goodness of God who offers it as a gift (Mk 10:27).
  72. 10:38–40 Can you drink the cup…I am baptized?: the metaphor of drinking the cup is used in the Old Testament to refer to acceptance of the destiny assigned by God; see note on Psalm 11:6. In Jesus’ case, this involves divine judgment on sin that Jesus the innocent one is to expiate on behalf of the guilty (Mk 14:24; Is 53:5). His baptism is to be his crucifixion and death for the salvation of the human race; cf. Lk 12:50. The request of James and John for a share in the glory (Mk 10:35–37) must of necessity involve a share in Jesus’ sufferings, the endurance of tribulation and suffering for the gospel (Mk 10:39). The authority of assigning places of honor in the kingdom is reserved to God (Mk 10:40).
  73. 10:42–45 Whatever authority is to be exercised by the disciples must, like that of Jesus, be rendered as service to others (Mk 10:45) rather than for personal aggrandizement (Mk 10:42–44). The service of Jesus is his passion and death for the sins of the human race (Mk 10:45); cf. Mk 14:24; Is 53:11–12; Mt 26:28; Lk 22:19–20.
  74. 10:46–52 See notes on Mt 9:27–31 and 20:29–34.
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