2 2 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 Is he not the carpenter, 3 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 4 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, 5 apart from curing a few sick people by laying his hands on them.
8 7 He instructed them to take nothing for the journey but a walking stick--no food, no sack, no money in their belts.
10 8 He said to them, ＂Wherever you enter a house, stay there until you leave from there.
13 9 They drove out many demons, and they anointed with oil many who were sick and cured them.
17 12 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.
19 Herodias 13 harbored a grudge against him and wanted to kill him but was unable to do so.
23 He even swore (many things) to her, ＂I will grant you whatever you ask of me, even to half of my kingdom.＂
31 15 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.
35 16 By now it was already late and his disciples approached him and said, ＂This is a deserted place and it is already very late.
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. 18
46 21 And when he had taken leave of them, he went off to the mountain to pray.
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. 22 He meant to pass by them.
52 They had not understood the incident of the loaves. 24 On the contrary, their hearts were hardened.
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.
3  Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have ＂the carpenter's son,＂ as in Matthew 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 (Mark 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 Genesis 14:16; 29:15; Lev 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 ah 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 Mark 3:31-32; Matthew 12:46; 13:55-56; Luke 8:19; John 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary's perpetual virginity.
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 (Mark 3:21) and now his townspeople as well.
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.
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 (Mark 1:16-20), (2) then of the Twelve set apart to be with Jesus and to receive authority to preach and expel demons (Mark 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.
7 [8-9] In Mark the use of a walking stick (Mark 6:8) and sandals (Mark 6:9) is permitted, but not in Matthew 10:10 nor in Luke 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
8 [10-11] Remaining in the same house as a guest (Mark 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.
9  Anointed with oil . . . cured them: a common medicinal remedy, but seen here as a vehicle of divine power for healing.
12 [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 (Mark 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 (Mark 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 (Mark 6:29; 15:45-46).
14  Apostles: here, and in some manuscripts at Mark 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 (Mark 6:13). Only after Pentecost is the title used in the technical sense.
15 [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 Numbers 27:17; Ezekiel 34:15.
16  See the note on Matthew 14:13-21. Compare this section with Mark 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., Mark 6:41; 8:6; 14:22; and recall also the sign of bread in Exodus 16; Deut 8:3-16; Psalm 78:24-25; 105:40; Wisdom 16:20-21.
17  The people . . . in rows by hundreds and by fifties: reminiscent of the groupings of Israelites encamped in the desert (Exodus 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 (Ezekiel 34:25-26) and makes his people beneficiaries of messianic grace.
20  To the other side toward
23  It is I, do not be afraid!: literally, ＂I am.＂ This may reflect the divine revelatory formula of Exodus 3:14; Isaiah 41:4, 10, 14; 43:1-3, 10, 13. Mark implies the hidden identity of Jesus as Son of God.
24  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 Mark 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 Mark 8:17.