Historical Commentary on the Gospel of Mark
Chapter 1
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Mark 1:1-8

1: The beginning of the gospel of Jesus Christ, the Son of God. 2: As it is written in Isaiah the prophet, "Behold, I send my messenger before thy face, who shall prepare thy way; 3: the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight -- " 4: John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. 5: And there went out to him all the country of Judea, and all the  people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins. 6: Now John was clothed with camel's hair, and had a leather girdle around his waist, and ate locusts and wild honey. 7: And he preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. 8: I have baptized you with water; but he will baptize you with the Holy Spirit." 


NOTES
1: The beginning of the gospel of Jesus Christ, the Son of God.

v1: Ehrman (1996, p72-5) makes a strong case that the phrase "Son of God" in v1 is a later interpolation. See also Head (1991). Adella Yarbro Collins (1995) concludes in her review article that the field is evenly split on the matter. It is important to keep in mind, as Koester once pointed out, that texts are generally far more variable before they are canonized. Several exegetes have argued, based on the grammar of v2 and other arguments, that the beginning of the Gospel has been lost (see discussion in Willker 2004, p9-10).

v1: Dewey (2004) observes of the text of Mark:


"Comparing the seven modern reconstructions of the Greek NT texts from Tischendorf's last (1872) edition through the 25th edition of Nestle-Aland, Kurt and Barbara Aland found that the Gospel of Mark had the lowest number of variant-free verses of any NT text-45.1 percent. The figure for the entire NT is 62.9 percent, and all other NT writings show agreement of over 50 percent, with Matthew and Luke being nearer 60 percent. Another way of looking at it is to count the number of variants per printed page of Nestle-Aland, 25th ed. Here again Mark leads with 10.3 variants per page. John has 8.5, and both Matthew and Luke just under 7; the rest of the NT is lower still."


v1: The term "gospel" (euangelion) seems to have been in general use as part of a standard phrase arche tou euangeliou (the beginning of the gospel) known from proclamations and inscriptions from the time of Augustus. The phrase "Son of God" (theou hyios) was also used of Roman emperors (Helms 1988, p28-9). Craig Evans (2000, p69-70) offers a translation of one such inscription, the Priene Inscription:


"It seemed good to the Greeks of Asia, in the opinion of the high priest Apollonius of Menophilus Azanitus: "Since Providence, which has ordered all things and is deeply interested in our life, has set in most perfect order by giving us Augustus, whom she filled with virtue that he might benefit humankind, sending him as a savior [swthvr], both for us and for our descendants, that he might end war and arrange all things, and since he, Caesar, by his appearance [fanei'n] (excelled even our anticipations), surpassing all previous benefactors, and not even leaving to posterity any hope of surpassing what he has done, and since the birthday of the god Augustus was the beginning of the good tidings for the world that came by reason of him [h\rxen de; tw'i kovsmwi tw'n di? aujto;neujangelivwnhJ genevqlio" tou' qeou'],"which Asia resolved in Smyrna..."

Evans observes:


"Comparison of Mark's incipit with this part of the inscription seems fully warranted. First, there is reference to good news, or 'gospel. In Mark the word appears in the singular, while in the inscription it probably appears twice in the more conventional plural. Secondly, there is reference to the beginning of this good news. In Mark the nominal form is employed, while in the inscription the verbal form is employed. Thirdly, this good news is brought about by a divine agent. In Mark this agent is 'Jesus the Anointed', (either in the incipit, or as declared elsewhere in the Markan Gospel), while in the inscription the agent is 'Augustus', the 'savior' and 'benefactor'...." [Greek removed].

v1: The writer of Mark avoids the Greek verb euangelizomai ("to proclaim the gospel"), common in Matthew and Luke.

v1: Does the opening phrase "Gospel of Jesus Christ" mean the Gospel about Jesus, or the Gospel preached by Jesus? Or some combination of both? Weeden (1971) along with other exegetes, argues that for the writer of Mark, Jesus is the Gospel.

v1: Mack (1995) writes:


"Catching sight of the Markan community is not easy....The Markan community is not described, is not directly addressed, and only reflected opaquely in the story as if in a dark reflecting pool" (p153).

Despite the total lack of direct evidence for any community appearing in the Gospel, it is an article of faith among exegetes, (including Mack himself) that the writer of Mark had, or was addressing, a community. A number of places have been proposed for the location of the Gospel, including Rome, Alexandria, and Southern Syria/Northern Palestine. No real evidence exists for either a specific community or a specific location, though the Greek of Mark, peppered with Latinisms (of a military, legal, and economic nature associated with Roman colonial power) and idiomatic usages, is that of a second language user. Tolbert (1989, p305), who identifies Rome as the locale of the writer of Mark, speculates that as the Flavian persecutions made public preaching of Christianity impossible, a text capable of being read in a household setting by someone of moderate literacy, such as the Gospel of Mark, was an useful alternative to dangerous public preaching. Ted Weeden, a ranking Mark scholar, argues that the writer's home base was Caesarea Philippi. Against this Beavis (1989, p39), observes that essentially the writer could have written the Gospel of Mark anywhere in the Empire, since the kind of education necessary to write such a work was available wherever Rome held sway. For a quick overview of what this education might include, read this book review of a pair of books on the topic. For a more detailed discussion of community, geography, and Mark, see the Excursus on Community and Geography in the Gospel of Mark at the end of Mark 13.


v1: Robert Grant (1963) comments on the writer's style:


The most distinctive feature of Mark's vocabulary, syntax and style is its almost complete lack of distinction. Mark uses 1,270 words and has all but 79 of them in common with other New Testament writers; of these 79 words, 41also occur in the Septuagint. He is fairly fond of using diminutives and words of Latin origin; both kinds of words are typical of colloquial speech. Similarly, he uses the verb 'to be', especially in the imperfect tense, with a participle, instead of other verbs in the imperfect; his usage thus resembles the English 'he was going' rather than the best Greek. He likes to crowd a sentence with participles, and he enjoys double negatives. Examples of the historical present occur 151 times, seventy-two of them with the verb 'he says' or 'they say'. This usage gives his work a certain vividness, enhanced by twenty-six examples of 'he began to' or 'they began to'. For connecting his sentences he usually contents himself with a simple 'and', although in forty-two instances he uses the word 'euthus', which can be translated as 'immediately', but may mean little more than 'then'.

Edward Hobbs (1998) in a post on B-Greek, observes:


Mark writes with remarkable attention to his wording! He is often accused of writing poor Greek, and/or of woodenly reproducing his sources. On the contrary, IMHO, he builds theme after theme upon careful choice of words, a characteristic which is usually missed. The commonest reason for missing it, I believe, is that most readers today know Mark in their own language (English or whatever), and then when they read Mark in Greek, are constantly "translating" in their minds, missing the distinctive features of his Greek text. One aspect of this arises from the fact that few of us grow up reading the LXX as our OT--we read it in English, and then some of us learn Hebrew and read it in that language, but ignore the OT in the language used by Mark. Hence, we seldom catch the frequent-in-Mark quotations, allusions, and hints of the OT text, all of which are essential to understand his full meaning.


v1:  George Aichele (2003) writes:


"In the Old Testament, euaggelion appears only in 2 Samuel (LXX 2 Kings) 4:10, where David kills the messenger who brings the “good news” of Saul’s death. In addition, the plural form, euaggelia.appears four times in 2 Samuel 18:20, 22, 25, and 27, where it is used in the description of David’s reception of the “tidings” of Absalom’s death, and in 2 Kings (LXX 4 Kings) 7:9, where lepers discover the abandoned camp of the Syrian army. With the exception of this last instance, the message that is brought is not clearly a good one. None of these texts throws much light on the gospel of Mark’s use of the term, unless one wishes to argue that Mark is using the term ironically."

v1: "Jesus." Jesus (IHSOUS) is the Greek form of the Hebrew name Joshua and was used to translate that name throughout the Greek version of the OT, the Septuagint. Many exegetes have commented on the fact that the Savior of the Christians had the name of Moses' successor. Robert Kraft (1992) writes:


"(1) It seems likely to me that in one or more schools of pre-Christian Jewish eschatological speculation, the idea had been entertained and developed that God's expected Messiah would fulfil or at least reflect the role of Moses' successor Joshua.
 
(2) This Joshua messianology was primarily based on the eschatological exegesis of passages such as Ex. 23.20f (the Angel), Num. 24.17 (the Star & Scepter), and Dt. 18.15ff (the Prophet like Moses).
  
(3) Because of the expectation of a priestly as well as a military/royal Messiah, later Greek interpretation could also integrate the high priestly Joshua figure into this Joshua messianology by means of the A)NATOLH/-A)NATE/LLEIN similarities between Zech 3-6 and Num 24.17 ("a scepter shall
arise..."). Probably the royal and priestly figure of Melchizedek also influenced this development, especially through the use of Ps 110(109) in messianic speculation.
 
(4) As to its origins, if indeed it had any one place of origin, the Northern Kingdom and particularly Samaria is the most likely candidate with its reverence for Joseph-Ephraim and its antipathy to any suggestions of a Davidic Messiah. From Samaria, and perhaps by means of diaspora Samaritan communities such as we encounter in Alexandria, the rudimentary Joshua messianology came to influence Greek as well as Semitic Judaism.
  
(5) When emerging Christianity, in the early stages of development, came into contact with this Joshua messianology, it applied and adopted it with respect to Joshua/Jesus of Nazareth, its resurrected Lord and Messiah. At first, this influence is most noticeable in early Christian traditions associated with Alexandria, central Palestine, and perhaps Eastern Syria -- this may explain why the NT is relatively silent -- but in the second, third and fourth centuries, the use of this Joshua/Jesus Christology spread throughout the Christian world as we know it."

As Kraft points out, Exodus 23:20, which the writer of Mark uses in the very next verse, Mark 1:2, contains a reference that links the name Joshua to the name of God:


20 "See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him.

Kraft also notes that the link between Jesus and Joshua was made by the early Christians. For example, Justin Martyr, in his Dialogue with Trypho, argues


(Dial 120.3): A ruler shall not fail from Judah and a governor from his thighs until he comes for whom it is kept. And he shall be the expectation of the Gentiles.' And this is clear that it was not said concerning Judah but concerning the Messiah. For all of us from all the Gentiles do not expect Judah, but IHSOUS, the one who also led your fathers from Egypt! (cited in Kraft, 1992)

v1: Aichele (2003) observes:


"Although the phrase, “the beginning of the gospel” (arch. tou euaggeliou), appears in so many words in Philippians 4:15, in the letter to the Philippians these words denote the beginnings of Paul’s missionary activity and lack any hint of the self-referentiality of Mark 1:1.(p10)"

In both Paul and Mark, arch. tou euaggeliou denotes a beginning.

v1: "Son of God." In Judaism before, during, and after the time of Jesus there was a heresy of "two powers" in heaven that was opposed by later rabbis, and which Christians were accused of. This consisted of interpreting scripture to say that there was a principal angel or entity in Heaven that was equal to God. This "heresy" was common enough that those who advocated it did not feel the need to justify their beliefs, indicating that they were writing to audiences comfortable with such beliefs. James McGrath (2001) writes:


Let us begin with the earliest evidence available to us, namely the writings of Philo and the NT. What is immediately striking is that there is no real indication in the writings of Philo and Paul that they felt their beliefs, which resemble the ‘two powers’ belief in rabbinic literature, were controversial.

2: As it is written in Isaiah the prophet, "Behold, I send my messenger before thy face, who shall prepare thy way;

v2: Although the writer of Mark is often accused of "error" in reference to the scriptures at this point (the citation is from Malachi rather than Isaiah), as some commentators have noted, the first two verses may form a complete statement:


The beginning of the gospel of Jesus Christ, the Son of God, as it is written in Isaiah the prophet.

with reference to Isaiah 40:9:


You who bring good tidings to Zion, go up on a high mountain. You who bring good tidings to Jerusalem, lift up your voice with a shout, lift it up, do not be afraid; say to the towns of Judah, "Here is your God!" (NIV)

"Good tidings" is of course euangelion (gospel) in Greek.


v2: Helms (1997, p3) points out that this verse is built out of Exodus 23:20 and a paraphrase of Malachi. 3:1.



Here is my herald whom I send on ahead of you
Idou, apostello ton aggelon mou pro prosopou sou

taken directly from the Greek of the Septaugint version of Exodus:


Idou, apostello ton aggelon mou pro prosopou sou

The passage in its entirety reads:


Exodus 23:20 "See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him. (NIV)


v2: Malachi 3:1 says:


"See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come," says the LORD Almighty. (NIV)

The last section of Malachi's prophecies, Mal 4:5, contains a reference to Elijah:


"See, I will send you the prophet Elijah before that great and dreadful day of the LORD comes. 6 He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse." (NIV)

Elijah will play an important role in the gospel of Mark. Note also that Malachi 3 refers to those who rob the House of God, a reference to Jesus' action of cleansing the Temple in Mk 11:15-19.

v2: "the way." "The way" is an important motif in Mark. Things are always happening "on the way."  Isa 35:8, which appears to lie behind many of the healings in Mark, refers to "the holy way."

3: the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight -- "

v3: the first thirteen words are taken from the Septaugint Isaiah 40:3, but Mark changes the last two words, "our God," to "him."

v1-3: the writer of Mark ensures that the reader knows Jesus is the Son of God. The "messianic secret" is a secret only from other characters in the story; the reader is in on it at the beginning.

4: John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.

v4: Mark's claim that John taught "a baptism of repentance for the forgiveness of sins"  is directly contradicted by the Jewish historian Josephus:


Antiquites of the Jews 18.5.2
"Now, some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist; for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so come for baptism; for that the washing would be acceptable to him, if they made use of it, not in order to the remission of some sins, but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness."   


5: And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins.

v5: the Jordan is an important location in the Elijah-Elisha Cycle in 2 Kings 2 and 2 Kings 5. The writer of Mark will make extensive use of the Elijah-Elisha Cycle in his gospel.  

v5: McVann (1994) argues that, based on the importance of baptism in the Gospel of Mark, the Gospel was composed for a baptismal context. Many exegetes have seen the gospel as having an initiatory flavor.
6: Now John was clothed with camel's hair, and had a leather girdle around his waist, and ate locusts and wild honey.

v6: Mark has presented John as an Elijah figure with a leather belt (zonen dematinen) around his waist (peri ten osphyn autou), using the same language the Septaugint uses to describe Elijah, a hairy man, girt with a leather belt (zonen dematinen) around his waist (ten osphyn autou) (Helms 1988, p35). Zech 13:4 states that a hairy mantle is the sign of a prophet.

v6: Price (2003, p44-5) points out that "hairiness" (camel's hair) is an ancient symbol of the sun's rays, found in numerous biblical characters (Samson, Elijah, Esau). Arthur Drews (1998) and Joseph Campbell (1962, 107) both link John to Oannes, a name for the Babylonian god Enki who was responsible for purification through water rituals (compare Greek Ionnaes, Latin Johannes, Hebrew Yohanan, English John). While this does not sunder John the Baptist from history, it does show how deep the roots of this character may go.  

 8: I have baptized you with water; but he will baptize you with the Holy Spirit."

v8: Meier (1994, p106) observes the clear link to Isaiah 61:1:


The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the blind, (NIV)

In the next verse the prophet declares "to proclaim the year of the LORD's favor." In the Gospel of Mark Jesus' ministry lasts one year, at least by some calculations.


v8: both J.J. Collins (1995, p205-6) and Tomson (2001, 130-1)  observe the remarkable affinities between the Dead Sea Scroll labeled 4Q521 and the career of Jesus. 4Q521, an expansion of Isaiah 61, refers to the anointed one who shall revive the dead and preach salvation to the meek. Traditions of a healing prophet who preaches salvation and has the power to raise the dead predate Jesus in Judaism.

Historical Commentary

The question of the historicity of the relationship between Jesus and John the Baptist will be discussed in the next pericope.

Santiago Guijarro (2003, p1), arguing that Mark is writing an ancient biography, sees this pericope as intended as a prologue:


"Regarding its length several hypotheses have been advanced; those with a wider acceptance place the end of this beginning either at Mark 1:13 or at Mark 1:15. The first theory, mainly based on narrative grounds, underlines the peculiar Connotations of time and space, and the fact that Jesus appears in these verses as a passive character (Struthers Malbon: 306-10). The second, which will be adopted in this study, is grounded on the analysis of its literary structure, thus distinguishing a prologue (Mk 1:1-3) and a "diptych" where John (Mk 1:4-8) and Jesus (Mk 1:9-15) are introduced in a parallel way. The unity of this beginning is reinforced, from a literary viewpoint, by the use of the term euaggelion both at the beginning (Mk 1:1) and at the end (Mk 1:15) of the passage; as well as by the parallelisms found between the presentation of John and Jesus: egeneto ... baptizo ... en te eremo ... kerysso (Boring; Klauck: 19-34)."

Josephus scholar Steve Mason (1992) gives another view of the issue.


"In sum, then, Josephus' account of John the Baptist, independent as it is from the tendencies of the Christian tradition, forces us to ask whether the wilderness preacher has not been posthumously adopted by the church in a way that he did not anticipate. It seems clear enough that he did immerse Jesus, among many others, and that this event marked a watershed in Jesus' life. Jesus' immersion by John caused problems for early Christians, for they then had to explain why Jesus was immersed for the forgiveness of sins.  It is unlikely, therefore, that Christians created the story of Jesus' baptism. But since the renowned Jewish preacher had immersed him, the early Christian retelling of the story increasingly coopted John into the Christian story, gradually diminishing his own message and making him a prophet for the church. This kind of process seems inevitable with famous and well-liked people: notice how Jesus himself has been adopted by Marxists and Capitalists, Enlightenment thinkers and fundamentalists, not to mention virtually every world religion. Josephus' account of John helps us to see another side of him, independent of the young church's perspective."

Scholars generally see this section as a creation of the writer. Responding to arguments that this pericope existed in a pre-Markan form, Gundry (1993, p40) asks "What function could it have had apart from Mark's book?"  Tolbert (1989, p307), argues that the Gospel of Mark is the result of creative effort on the part of its author, and not the end product of development in an oral tradition. Standaert (1978) and Smith (1999) apparently concur, arguing that the prologue follows the conventions of Greco-Roman tragedy, in which an actor comes out on stage at the beginning to familiarize the audience with the story. The actor plays the role of a messenger, often from the gods. After the introduction he disappears. Typically, while the audience is aware of what is going on, the characters remain in the dark until the recognition scene at the end.

Because of the impossibility of knowing how to handle the first three verses of Mark, no chiasm has been constructed for this pericope.

Mark 1:9-11

9: In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10: And when he came up out of the water, immediately he saw the heavens opened and the Spirit descending
upon him like a dove; 11: and a voice came from heaven, "Thou art my beloved Son; with thee I am well pleased." 


NOTES
9: In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.

v9: "Nazareth." The problem of Jesus' origin in Nazareth is really two problems. First, what does the author of Mark say is the relationship between Jesus and Nazareth? Second, was there a village by that name existing in the first century?

The first question is the more easily resolved of the two. Here in Mark 1:9 "Nazareth" is apparently a later addition to the text.

First, it does not appear in the parallel passages in Matthew or Luke. In Luke Jesus goes to the baptism from Galilee, but there is no Nazareth.

Second, this is the only use of the word "Nazareth" in Mark; all other usages are a Greek word, nazarhnos, generally translated as "Nazarene." "Nazarene" can mean either a sectarian designation, or "of (the location of) Nazara," but it cannot mean "of Nazareth." How the ending "th" became attached to it is a mystery that no one has yet solved. The key idea here, as a friend pointed out, is that if the writer of Mark really thought that Jesus was from Nazareth, why does he keep saying that he is "of Nazara?"

In Mark 2:1 the writer identifies Capernaum as Jesus' home, not Nazareth. This identification of Capernaum is supported by Matthew 4:13: "Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali--." Why else would Capernaum have appeared here, if Matthew did not understand that Jesus had a home there? Against this Painter (1999) argues that the use of en oiko -- "at home" in Mark 2:1 is supposed to reflect back to Mark 1:29, where the home in question is that of Peter's mother-in-law, not that of Jesus. Yet the writer has the news of Jesus' being "at home" reported, as if his connection with the place were known. This implies that we should read 2:1 as referring to Jesus' home, not the home of Peter's mother-in-law. Further, the writer of Mark does not clarify whether Nazareth or Capernaum was Jesus' home, indicating that perhaps he did not write "Nazareth." This is supported by Zindler's (2000) observation that Capernaum should be read as "Home of the Paraclete," a signifying name that would well suit Jesus' mission.

It should also be noted that one editor of Matthew removed all the references to nazarhnos in his original source. This is usually done when terms were found to be obscure.  If the writer of Mark had mentioned nazaret at 1:9, would the editor of Matthew have removed the references to nazarhnos from the text? Had both terms been present in the text, nazaret would have explained nazarhnos.

Yet another strike against the presence of "Nazareth" in this verse originally is that the writer of Mark never explains or apologizes for the identification of Nazareth as Jesus' hometown in his gospel (compare Matthew 2:23: "and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: 'He will be called a Nazarene'.")

Further, the usage of "Nazareth" is apparently untypical of the writer's style. Gundry (1993, p388) notes that in Mark's entire gospel only in v9 does he place a geographical location in a larger context (Nazareth....of Galilee). 

A clue that this passage has been redacted is that the writer of Mark characteristically uses the name "Jesus" with the definite article -- "the Jesus" -- but here in v9 there is no definite article, perhaps indicating that the text has been tampered with. Gundry (1993, p47), however, argues in a very strained way that the definite article was dropped to emphasize "Nazareth" and "Galilee" in v9 against the Jerusalemites and Judeans in v5. Additionally, Andrew Criddle (2004) points out that some Greek lexicons say that the first appearance of a character in a narrative may lack a definite article. However, Jesus has already appeared in v1 above.

In sum, the historical fact of Jesus' origin in Nazareth cannot be deduced from this passage (or anywhere else in Mark, since the place-name "Nazareth" is never used).  "Nazareth" only crops up later in the tradition, in the gospels of Luke and Matthew, both of whom copied Mark, and in John, who also appears to have known Mark's gospel. Here in Mark 1:9, its only appearance in the Gospel, it appears to have been interpolated.

"Nazara" was understood to mean "truth" in certain quarters in the second century. The Gospel of Philip 47 says:


The apostles who were before us had these names for him: "Jesus, the Nazorean, Messiah", that is, "Jesus, the Nazorean, the Christ". The last name is "Christ", the first is "Jesus", that in the middle is "the Nazarene". "Messiah" has two meanings, both "the Christ" and "the measured". "Jesus" in Hebrew is "the redemption". "Nazara" is "the Truth". "The Nazarene" then, is "the Truth". "Christ" [...] has been measured. "The Nazarene" and "Jesus" are they who have been measured.

The problem of Nazareth's existence in the first century is more ambiguous. The Old Testament and Josephus, the Jewish historian who lead armies in Galilee and whose base was a scant few miles away, along with other ancient writers, never mention Nazareth.  Archaeological work (summarized in Reed 2000, 131-2) has uncovered evidence of human activities, but no evidence of habitation. Perhaps it never existed, but then again, perhaps it was so small it never left any mark on history.


v9: parallels v5 (adapted from Camery-Hoggat 1992, p9):


Mark 1:5 Mark 1:9
And there went out to him In those days Jesus came
....of Jerusalem ....of Galilee
they were baptized he was baptized
by him by John
in the river Jordan in the Jordan
confessing their sins ("Thou art my son")


v9: Jesus simply appears, without parents or antecedents. Many exegetes interpret the Christology of Mark as Adoptionist (Jesus is a human adopted as God's son) as opposed to Matthew and Luke, who posit Jesus as the Son of God from the beginning. Brenda Schildgen (1999), commenting on the silences in Mark, and the early lack of interest in, and low reputation of, the Gospel of Mark among the Patristic Fathers, notes:


"The 'absences' in the Gospel of Mark may well have been responsible for its egregious early reputation. The lapses are linguistic, literary, and narratival. That is, Mark has grammatical errors, it lacks any sophistication in rhetorical style, and, as noted above, it has specific narrative gaps. For example, there is no genealogy, no motivation for Judas, no reconciliation between Peter and Jesus after Peter's denial, no concrete teaching like the Sermon on the Mount or the Lord's Prayer. These absences may well have been disconcerting to early readers...but our own era finds Mark's gaps and silences precisely the source of its interest, as commentators seek to understand these absences literarily or intellectually."(p21)


v9: The Gospel of Mark is pre-eminently a narrative. Moderns tend to view narratives as essentially story-oriented in nature, whether fictional or not, but as Blount (1993) points out, the ancients saw narratives as a form of argument. The first century teacher of rhetoric Quntillian, for example, defined narrative as useful for persuading, whether it has actually occurred, or is only supposed to have occurred.

10: And when he came up out of the water, immediately he saw the heavens opened and the Spirit descending upon him like a dove;

v10: Probably related to Isaiah, a favorite author of both the early Christians and the writers of the Dead Sea Scrolls (Donahue and Harrington 2002, p65; Meier 1994, p107). Isaiah 64:1 says:


Oh, that you would rend the heavens and come down, that the mountains would tremble before you! (NIV)


v10: Another possible source (Hoskyns and Davey, 1931) is Psalm 91:4


He will cover you with his feathers, and under his wings you will find refuge (NIV)

v10: The Marcosians and perhaps certain other gnostic groups saw the "dove" here as representing "God." In Jewish alphabetical numerology, the Greek letters for 'dove' total 801, same as for "alpha" (1) plus "omega" (800) (Ehrman 1996, p142). The underlying numerological meaning may well be a pointer to the constructed nature of the passage.   

v10: The writer of Mark uses the Greek preposition eis (into) while Matthew and Luke use epi (upon) to describe how the Spirit comes to Jesus. Robert Fowler (1996) pointing out that the understanding of the later writers is often read back in Mark, observes:


"...Mark is portraying for us a person being invaded and possessed by a spirit. In Mark, Jesus becomes spirit-possessed."(p16)

Fowler also points out that in Mark the Spirit is not specified as Holy, though Matthew and Luke are careful to make that clear.

11: and a voice came from heaven, "Thou art my beloved Son; with thee I am well pleased."

v11:  taken partly from Psalm 2:7, a coronation psalm:


7 I will proclaim the decree of the Lord : He said to me, "You are my Son; today I have become your Father/begotten you." [YLT]

v11: Price points out that v11 is cobbled together from 3 OT texts, including Psalm 2, Isaiah 42:1, and Gen 22:12 (LXX):


"The theological point of this rich mosaic of conflated texts is to combine in Jesus Christ the roles of king, servant, and sacrifice. It is both clever and profound. But it is not historical, unless one wishes to imagine God sitting with his Hebrew Psalter, Greek Septaugint, and Aramaic Targum open in front of him, deciding what to crib." (2003, p 120-1).


v11: Helms (1988, 47) points out that for the ancient Hebrews the anointed King was understood as the "Son of God." Not only does Psalm 2:7, a coronation psalm, imply this, but it is also found in 2 Sam 7:14, where the Lord promises to David:


I will be his father, and he will be my son. (NIV)

v11: Helms (1988, p32) suggests that this verse is based on Ezekiel 1:1 mediated through the Testament of the Twelve Patriarchs:


The heavens shall be opened
And from the temple of glory shall come upon him sanctification
With the Father's voice...
And the glory of the Most High shall be uttered over him. (Levi 18:6).


v11: is frequently seen by exegetes as signaling that Mark believed Jesus became God's son through baptism by John (for example, Sanders 1995, p244).

v11: Darrell Doughty (2000) writes:


"First of all, we must recognize that in the Gospel of Mark being "baptized" is a way the writer refers to being put to death. In Mark 10:38, Jesus asks James and John whether they are "able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized," where, as the allusion to Socrates indicates, the reference is clearly to Jesus' death -- and that of James and John as well. I would suggest, therefore, that when Jesus is baptized by John at the very beginning of Mark's Gospel and comes up out of the water what is portrayed, in a figurative way, is Jesus' death and resurrection. Thus, in the same way as Paul says that Jesus was "designated Son of God in power according to the Spirit of holiness by his resurrection from the dead" (Rom 1:4), so also in Mark 1:10, after his "resurrection," the Spirit descends upon Jesus and a voice proclaims "Thou art my beloved Son.""


v11: Joel Marcus (1995) points out that it is odd that, if Jesus really heard this voice, we don't hear him refer to himself as "Son of God" more often in the Gospel. If Jesus presumably told this to his followers, why do they not show more awareness of it?

v11:  in Galatian 4 Paul refers to believers as God's sons by adoption, into whom he sent the spirit of his son as proof.
Historical Commentary

This pericope, like so many passages in Mark, is built out of the Old Testament, as evidenced by v10 and v11.

At the structural level, Jesus' location in Galilee at the start of this narrative is determined not by history but by the writer's literary dependence on the Elijah-Elisha narrative in the OT, and the connection to Isa 9:1.  Brodie (2000) writes:


"...Mark's essential geographic structure is relatively simple -- a basic north-to-south movement: Jesus begins in Galilee and eventually (ch. 11) enters Jerusalem.

This corresponds significantly with the overall structure of the Elijah-Elisha narrative: the two great prophets work in (northern) Israel, but near the end, in the events concerning the Temple, (2 Kings 11-12), the focus switches to Jerusalem" (2000, p94).

This dependence on the Elijah-Elisha cycle is also reflected in Mark's more chronological feel. William Sanday (1876), discussing Papias' comments that Mark had written out of order, noted:


"It appears then that, so far as there is an order in the Synoptic Gospels, the normal type of that order is to be found precisely in St. Mark, whom Papias alleges to have written not in order."

Verses 10 and 11, the focus of the passage, are supernatural in nature and automatically ahistorical. Many exegetes see the title "Son of God" as a later Christian invention, yet another strike against this passage being historical.

The tight relationship of the events here, in the laconic style characteristic of the writer of Mark, signals that v9 is ahistorical as well. Verses 10 and 11 are natural follow-ons from v9; without them there is no reason to mention the baptism of John. Hence, v9 stands or falls with those verses.

The remaining major historical question is v9. Did John baptize Jesus? Most exegetes concede that the scene itself is not historical, but they argue that it may contain a historical kernel that records either a baptism by John, or a relationship with John. One problem with these positions is their complete subjectivity: absent a clear historical account, all of the evidence of Jesus' relationships with John are contained in what are generally acknowledged to be fictions from the hand of the writer of Mark. One may "feel" there is a historical kernel there, but no evidence exists to support that subjectivity -- other than the appearance of John the Baptist as a bare fact.

As noted above in v4, Josephus flatly contradicts the idea that John's baptism was for remission of sins. Further, Acts 19:1-6 contains the strange tale of Paul meeting disciples of John the Baptist in Ephesus:


1While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples 2and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." 3So Paul asked, "Then what baptism did you receive?" "John's baptism," they replied. 4Paul said, "John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus." 5On hearing this, they were baptized into the name of the Lord Jesus. 6When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. (NIV)

The writer of Acts records a situation in which disciples of John are unaware of Jesus' relationship to John. It is hard to see this as anything other than historical in the time of the writer of Acts, which brings into doubt any connection between John and Jesus. Steve Mason (Fire) concurs:


"What it shows us incidentally is:  (a) that John's followers were still known as an independent group, and that they had spread to the Diaspora by the middle of the first century, and (b) that John's preaching was not contingent on either the arrival of Jesus or a future spirit-immersion.  This confirms our earlier conclusion that John's original message offered a straightforward choice between water-immersion now or an imminent baptism of fire."

The authentic Pauline epistles do not mention John the Baptist either. Earl Doherty (1999) notes:


"For Paul, baptism is the prime sacrament of Christian ritual, through which the convert dies to his old, sinful self and rises to a new one. In Romans 6:1-11 he breaks down the baptismal ritual into its ritual and mystical parts. Yet never do any of these parts relate to the scene of Jesus' own baptism. The descent of the dove into Jesus would have provided a perfect parallel to Paul's belief that at baptism the Holy Spirit descended into the believer. The voice of God welcoming Jesus as his Beloved Son could have served to symbolize Paul's contention (as in Romans 8:14-17) that believers have been adopted as sons of God. Yet from first century writers like Paul we would never have even known that Jesus had been baptized." (p58)

See the Excursus on Mark and Paul at the end of Chapter 10 for another point of view on possible links between Mark and Paul.

In a famous but incorrect application of the embarrassment criterion, many exegetes, led by John Meier, have argued that v9 records a historical fact of Jesus' baptism by John. Ostensibly, this is because later writers such as the authors of Matthew, John, and Luke, as well as certain non-canonical gospels, all of whom depend on the Gospel of Mark, were uncomfortable with the straightforward narration of Jesus' baptism at John's hands, since it implied that Jesus might be both subordinate to John and sinful. Note, for example, that in Matthew John first demurs, then finally agrees only after Jesus reassures him that it is permissable.


Matthew 3:12-16
12Then Jesus came from Galilee to the Jordan to be baptized by John.14 But John tried to deter him, saying, "I need to be baptized by you, and do you come to me?" 16 Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness." Then John consented. (NIV)
.
In the Gospel of John this "embarrassment" peaks, as John the Baptist merely witnesses to Jesus, and does not baptize him.

Meier's (1987) defines the "embarrassment" criterion thusly:


"The criterion of embarrassment (so Schillebeeckx) or "contradiction" (so Meyer) focuses on actions or sayings of Jesus that would have embarrassed or created difficulty for the early Church."(p168).

After reviewing the progressively greater degree of embarrassment evinced by the Gospel writers, Meier concludes


"Quite plainly, the early Church was "stuck with" an event in Jesus' life that it found increasingly embarrassing, that it tried to explain away by various means, and that John the Evangelist finally erased from his Gospel. It is highly unlikely that the Church went out of its way to create the cause of its own embarrassment."(p169)

Meier makes several obvious errors. The story of John the Baptist comes from the writer of Mark, not the early Church. There is no evidence that the writer of Mark was the least bit embarrassed about the connection. He treats the Baptist with reverence throughout the Gospel, and notes that at his death his body was taken care of by his disciples, in sharp contrast to Jesus. Whatever later writers may have thought of the story that the writer of Mark recorded/invented, it has no bearing on whether the writer of Mark found the story "embarrassing" In fact, his use of it may be regarded as prima facie evidence that he did not find it objectionable. Further, Meier dates Mark at about 70, when no "Church" was in existence. Meier is thus simply retrojecting his Church back into history. It should also be noted that the assumption here is also that early Christians were proto-orthodox Christians, and that the Gospel of Mark does not emerge from some non-proto-orthodox tradition which was perfectly comfortable with a baptism by John. In other words, the scholarly axioms used in constructing the embarrassment criterion privilege certain forms of Christianity over others in understanding the text. In sum, based on the embarrassment criterion, there is no reason to imagine that Jesus' baptism by John is historical.

The most likely explanation, based on the facts assembled above, is that the writer has grabbed John the Baptist out of history, perhaps from a source like Josephus' Antiquities, and inserted him here to play the role of OT prophet whose purpose is to anoint the True King. As a number of exegetes have pointed out, the writer's Christology is Adoptionist. This means that the writer of Mark probably did not believe that Jesus was born the Son of God, but presents him as an ordinary human being whom God adopted as his Son. Because Adoptionism came to be considered heretical, as Bart Ehrman (1996) notes, v11 spawned many variants in the textual traditions as scribes struggled to overcome its heretical tendencies. Many exegetes have observed that the later writings preserve a tradition of conflict between the followers of John and the followers of Jesus. Perhaps the writer of Mark knew of that tradition and was simply attempting a solution to the problem: "If you can't beat 'em, assimilate them to your tradition." Or perhaps he intended to reply to that perception of a problem, and claim that actually there was no trouble between them at all, and each respected the other.

In sum, looking at the overall dependence of the pericope on the OT at both the structural and detail levels, the presence of the supernatural, the lack of external witnesses to the story, and the contradiction by later sources that picture John and Jesus as heads of rival sects, there is no support for any relationship between Jesus and John in the Gospel of Mark.

The structure of this pericope is quite simple:


A
 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.

B
And when he came up out of the water, immediately he saw the heavens opened and the Spirit descending upon him like a dove;

B
and a voice came from heaven, "Thou art my beloved Son; with thee I am well pleased."
A
The Spirit immediately drove him out into the wilderness.

Mark 1:12-13

12: The Spirit immediately drove him out into the wilderness. 13: And he was in the wilderness forty days,  tempted by Satan; and he was with the wild beasts; and the angels ministered to him.


NOTES
12: The Spirit immediately drove him out into the wilderness.


v12: Fowler (1996) points out that it is the spirit that is driving Jesus here, consistent with the theme of Jesus being possessed.

13: And he was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels ministered to him.

v13: It was a common motif in anquity (Gundry 1993, p55) for divine men to find themselves in the wilderness with the wild beasts.

v13: Some exegetes have seen Isa 11:6-9, which posits a paradise in the future, as laying behind this scene.


6: The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the lion and the fatling together, and a little child shall lead them. 7: The cow and the bear shall feed; their young shall lie down together; and the lion shall eat straw like the ox. 8: The sucking child shall play over the hole of the asp, and the weaned child shall put his hand on the adder's den. 9: They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the LORD as the waters cover the sea. (RSV)

v13: Exodus 23:20 also contains a ministering angel. The writer of Mark has just cited that verse at the beginning of the gospel.


20: "Behold, I send an angel before you, to guard you on the way and to bring you to the place which I have prepared. . (RSV)

v13: Van Henten (1999) points out that the writer of Mark does not specify that Jesus actually passed the test. Instead, the motif of testing returns at other points in the Gospel, such as in the Garden of Gethsemane. Ven Henten concludes;


"Jesus' testings in the wilderness and in Gethsemane show, of course, that Mark's Christology was far removed from Jesus' status as homo-ousios, 'being of the same nature' with God, as decided during the Council of Chalcendon (451 CE). Although Son of God, Jesus' nature was human; otherwise his testings would have been superfluous."(p365)

v13: A few conservative exegetes believe that Matthew was the first gospel, and argue that the use of the definite article the (angels) indicates that the writer was thinking of Matthew, since no angels have been mentioned in Mark prior to this point. However, as will be seen below, angels are present in any of several OT source passages for this pericope.

Historical Commentary

As noted, the motif of divine men with the beasts in the wilderness is a common one in antiquity and serves as the broad foundation of the passage. Another common motif, of course, is the motif of testing that occurs at the beginning of the careers of many famous heroes and leaders.

At the intermediate level this appears to be a creation of the writer of Mark using the story of Elijah, based on the 1 Kings 19, where Elijah is visited by the Lord on a mountain. Additionally, the angels serve Elijah food, just as they "minister" to the needs of Jesus:


5   And he lieth down and sleepeth under a certain retem-tree, and lo, a messenger cometh against him, and saith to him, `Rise, eat;' 6   and he looketh attentively, and lo, at his bolster a cake [baken on] burning stones, and a dish of water, and he eateth, and drinketh, and turneth, and lieth down. 7   And the messenger of Jehovah turneth back a second time, and cometh against him, and saith, `Rise, eat, for the way is too great for thee;' 8  and he riseth, and eateth, and drinketh, and goeth in the power of that food forty days and forty nights, unto the mount of God -- Horeb. (YLT)

Robert Grant (1963) notes that angelic guardians and wild beasts are also found in Psalm 91:11-13:


11 For he will command his angels concerning you to guard you in all your ways; 12 they will lift you up in their hands, so that you will not strike your foot against a stone. 13 You will tread upon the lion and the cobra; you will trample the great lion and the serpent. (NIV)

Dale Allison (1998) has argued that the Temptation story is a reading of the Myth of the Fall.


"In paradise Adam lived in peace with the animals and was guarded and/or honored by angels. There too he was fed by angels or (according to another tradition) ate the food of angels, manna. But after succumbing to the temptation of the serpent he was cast out (the verb is ekebalon in Gen 3:24 LXX).

This sequence of events is turned upside down in Mark. Jesus is first cast out. Then he is tempted. Then he gains companionship with the animals and the service of angels."(p187-8)

Allison concludes:


"If T. Levi 18:10 prophesies that the Messiah will open the gates of Eden and remove the sword that had guarded it since Adam and Eve fell, then in Mark 1:12-13, Jesus by his victory over Satan, sees paradise restored around him."(p198)

Dart (2003, p52) lays out the underlying chiastic structure by using keywords. I have simplifed his chiasm.



Structure of Opening of Mark
John Dart (2003, p52)
A:1-16
 Messengers/message: gospel, Jesus, God, messenger (anggelos) John, wilderness
B: 1:7-9a Recognition: water, spirit
C: 1:9b
Nazareth of Galilee
D: 1:9c
and baptized
C':1:9d
in the Jordan by John
B': 1:10-11
Recognition: water, spirit
A': 1:12-14
Messengers/message: gospel, Jesus, God, angels (anggelos) John, wilderness

This pericope also has a simple ABBA structure.


A
The Spirit immediately drove him out into the wilderness.

B
And he was in the wilderness forty days, tempted by Satan;

B
and he was with the wild beasts; and the angels ministered to him.
A
Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel."

Due to the omnipresence of the supernatural, the presence of motifs that are common in antiquity, and the presence of the elements of OT creation, nothing in this pericope can be used to support historicity. 

Mark 1:14-20
14: Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, 15: and saying, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel." 16: And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishermen. 17: And Jesus
said to them, "Follow me and I will make you become fishers of men."18: And immediately they left their nets and followed him. 19: And going on a little farther, he saw James the son of Zeb'edee and John his brother, who were in their boat mending the nets. 20: And immediately he called them; and they left their father Zeb'edee in the boat with the hired servants, and followed him.

NOTES
14: Now after John was arrested, Jesus came into Galilee, preaching the gospel of God,

v14, "Jesus came into Galilee" without any hint that Jesus is returning (v9) is often seen as a continuity error. Indeed, some have seen in this the real beginning of the Gospel, arguing that the earlier verses are later interpolations, up to and including "Now after John was arrested...."

v14: the RSV has chosen "arrested" to translate the Greek verb paradidomi, which more correctly means "handed over" and echoes the language later to be used of Jesus' fate (Senior 1987, p17). This common mistranslation is a good example of the way doctrinal interpretations of the text affect the way the text gets translated.

v14: Galilee: debate continues over whether and how stable Galilee was during this period. Several Jewish rebels, such as Judas of Gamala and Judas of Galilee and his sons, Simon and Jacob, came from this area (note the curious coincidence of names -- Simon, Jacob (James in English) and Judas -- some scholars have speculated that Judas' "Fourth Way" was actually Christianity, but there is no solid evidence for that (see Raskin 2002). During the revolt of 66-70CE, Galileans around John of Gischala formed the core of an anti-Roman army. Herod Antipas' construction of a new capital at Tiberias may also signal that he felt uneasy (see discussion of Galilee in Theissen and Merz 1998, p173-5). None of this unrest makes its way into the gospel of Mark. In this Gospel Jesus drifts across a landscape bereft of political ferment and economic tension.

v14. Galilee: Burton Mack (1995) writes:


"It is important to remember that Galilee was ruled by the kings of Jerusalem only twice in the preceding one thousand years, and then for only brief periods of time. David did add Galilee to his kingdom, it is true, and the old stories tell about the tribes of Naphthali, Asher, Issachar, Zebulun, and Dan settling there. However, these stories also say that the tribes of Israel were not able to drive out the indigenous inhabitants. And as for belonging to the kingdoms of David and Solomon, an arrangement that lasted less than eighty years (1000 to 922 BCE), Solomon gave twenty Galilean cities back to Hiram, king of Tyre, in exchange for building materials. Then, what was left of Galilee was part of the old northern kingdom of Israel centered at Shechem (Samaria), not Jerusalem. After that kingdom came to an end in 722 BCE, Galilee was ruled by Damascus, Assyria, Neo-Babylonia, Perisa, the Ptolemies, and the Seleucids before it was again overrun by kings in Jerusalem (the Hasmoneans) in 104 BCE. There is nothing to suggest that the Galileans were happy about this annexation. The people who live in Galilee were Galileans, not Syrians, not Samaritans, not Jews. It was, as the later rabbis would say, the "district of the gentiles."

During the Hellenistic Period, Galilee was introduced to Greek language, philosophy, art, and culture through the founding of cities on the Greek model in strategic locations up and down the Jordan river valley (Caesarea Philippi, Philoteria, Scythopolis), on the eastern side of the Sea of Galilee (Bethsaida, Hippos, Gadara), along the seacoast to the west (Ptolemais, Dora , Caesarea), and eventually within Galilee itself (Sephhoris, Tiberias, Aggripina). With them came Greek learning, Greek schools with their gymnasia, theaters, forums, and political institutions. During the time of Jesus there were twelve Greek cities within a twenty-five mile radius of his hometown, Nazareth" (p38-9).


Nicholas Taylor (2003) sums up this point:


"Whether or not Galilean adherents to an Israelite heritage should be considered Jews, in other words to share a common identity with the population of Judaea, is contested."


Against this, recent work by Mark A. Chancey (2003) has called the idea of a strongly gentile-influenced Galilee a myth, pointing out that both archaeological and textual evidence confirm a Galilee that was overwhelmingly Jewish:


"  The actual evidence for gentiles at first-century CE Sepphoris is extremely limited, however. There are no first-century inscriptions that record vows, offerings, or dedications to deities, no grave inscriptions that identify the backgrounds of the interred. No figurines or other cultic objects have been found in first-century contexts, save one bronze plaque depicting a winged figure (and the exact function of this plaque is unknown). There is no sign of a pagan temple dedicated to a local deity, an Olympian god, or the emperor....."

<>    When we look for signs of Jews at first-century Sepphoris, however, we find ample evidence. Jewish ritual baths (mikvot) reflect an interest in ritual purity, as do the fragments of stone vessels (which at least some Jews believed could not convey impurity to their contents). An analysis of the animal bones excavated on the western side of the city's acropolis revealed a surprisingly low proportion of pig bones, a food commonly eaten by gentiles but prohibited by Jewish dietary laws. Fragments of ceramic incense shovels, similar to those depicted in later Jewish art, probably also reflect a Jewish ethos."


v14: Galilee: Except for Jesus' prediction of where he will return to after his resurrection in 14:28 and 16.7, all other instances of this word occur in verses apparently created by the writer of Mark. Since 14:28 and 16.7 are obviously Markan creation as well, and 6:21 is about Herod, not Jesus, there is no reason to assume from the evidence in Mark that Jesus and Galilee have a connection. Again, nowhere does "Galilee" occur in a place where scholars think the writer of Mark was working off of an earlier source. Here are the mentions of Galilee in Mark (all cites RSV):


1:9
In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.
6:21
But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee.
1:14:
Now after John was arrested, Jesus came into Galilee, preaching the gospel of God,
9:30
They went on from there and passed through Galilee. And he would not have any one know it;
1:28:
And at once his fame spread everywhere throughout all the surrounding region of Galilee.
14:28
But after I am raised up, I will go before you to Galilee."
1:39:
And he went throughout all Galilee, preaching in their synagogues and casting out demons.
15:41
who, when he was in Galilee, followed him, and ministered to him; and also many other women who came up with him to Jerusalem.
3:7
Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed; also from Judea
16:7
But go, tell his disciples and Peter that he is going before you
to Galilee

Note that of these ten mentions, two are supernatural in nature and are historically meaningless, being creations of the author or his source (a few exegetes think one or both are interpolations). Of the remaining eight, one relates to Herod (6:21), and one refers back to the ministry in Galilee in a retrospective (15:41). Of the six left, four instances occur in Chapter 1. "Galilee" in Mark is essentially a feature of Mark 1.

The problem of instances of "Galilee" in verses created by the writer is sharpened by the existence of a strong basis for creation off the OT: Isa 9:1.


Isa 9:1 Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan- (NIV)

Note the mention of important themes in Mark, including the sea (in the gospel of Mark, the narrative function of the Sea of Galilee is to divide the Jews and  the Gentiles. When Jesus crosses it, he is crossing from one ethnos to the other), gentiles, and the Jordan. In the Gospel of Matthew this association is made plain in Mt 4:15. Additionally, the rest of Isaiah 9 provides the writer of Mark with the motivation to place Jesus in Galilee:


6 For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and peace there will be no end. He will reign on David's throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.(NIV)

Isaiah appears to predict that the Davidic Messiah will honor Galilee in the future. A minor piece of support for this is that the writer has Jesus preaching in "their" synagogues, implying some degree of separation between the writer and Galilee. Synagogues are unknown  in the archaeological record for this period from Galilee. Another interesting piece of support for this is the fact that Jesus is never called Jesus of Galilee in Mark, but rather, Jesus the Nazarene (Peter, however, is identified as a Galilean). The writer of Mark is vague on Galilean geography and never mentions its two major cities, Sepphoris and Tiberias. Finally, the Pauline letters are silent on Jesus' association with Galilee, as are important early writings such as Barnabas and 1 Clement. Given the key role played by the Old Testament, especially Isaiah, in the formation of the Gospel of Mark, it seems most probable that Jesus' association with Galilee is a creation of that author using the Old Testament.

Additional influences on the writer of Mark may have been popular ideas of demonology contained in works like 1 Enoch and the Book of Tobit, in which Galilee plays a key role. George Nickelsburg (1988) points out that
the first part of Tobit is set in Upper Galilee, which is also the location of key episodes in the Enoch cycle. Both of these books discuss angelic clashes with demons. The writer of Mark appears to be aware of the Book of Tobit, which may form part of the background to the Tomb scene in Mk 16:1-8. 1 Enoch was influential on Christianity and is actually cited in the New Testament. 

v14: Galilee. While the non-Jewishness of Galilee is stressed in some accounts, Myers (1988, p57) argues that that when Caligula attempted to install a statue of himself in the Jerusalem Temple, there was an agricultural strike in Galilee. Here is what Josephus says of the affair (Antiquities 18,8,3):


"When Petronius saw by their words that their determination was hard to be removed, and that, without a war, he should not be able to be subservient to Caius in the dedication of his statue, and that there must be a great deal of bloodshed, he took his friends, and the servants that were about him, and hasted to Tiberias, as wanting to know in what posture the affairs of the Jews were; and many ten thousands of the Jews met Petronius again, when he was come to Tiberias. These thought they must run a mighty hazard if they should have a war with the Romans, but judged that the transgression of the law was of much greater consequence, and made supplication to him, that he would by no means reduce them to such distresses, nor defile their city with the dedication of the statue. Then Petronius said to them, "Will you then make war with Caesar, without considering his great preparations for war, and your own weakness?" They replied, "We will not by any means make war with him, but still we will die before we see our laws transgressed." So they threw themselves down upon their faces, and stretched out their throats, and said they were ready to be slain; and this they did for forty days together, and in the mean time left off the tilling of their ground, and that while the season of the year required them to sow it. Thus they continued firm in their resolution, and proposed to themselves to die willingly, rather than to see the dedication of the statue." 

However, the passage in question, while stating that the Jews met Petronius in Tiberias (in Galilee), fails to state where those Jews came from. Originally the "many tens of thousands" of Jews had gone all the way to Ptolemais, a city in Syria outside of Jewish territories, to complain about Caligula's statue. Josephus then has Petronius hasten to Tiberias in Galilee, where the "many tens of thousands of Jews" meet him again. When Petronius warns them that continued defiance will only result in war, they offer their necks to the sword, in protest. Josephus avers that they did this for 40 days, even though it was the planting season. While it is easy to imagine a small embassy of Jews following Petronius around, imploring him to turn away from the plan to put the statute in the Temple, it is difficult to imagine hordes of ordinary Jews trekking across Judea, Galilee, and Syria to meet with Petronius twice, and remain in a position of suicidal non-violent protest for forty days during the time when they needed to be planting. The details of crowds, the telltale fairy-tale motif of 40 days, and refusal to plant, are in all probability inventions of Josephus (though he twice further mentions the failure to plant, and Roman concern with it, in subsequent sections). In any case, although a portion of the events take place in Galilee, nowhere does Josephus state the Jews came from there.


 v14: "Jesus." Jesus' character and personality as portrayed in the Gospel of Mark follow ancient literary conventions of Hellenistic popular literature in showing Jesus as an essentially one-dimensional being in the Son of God role. After reviewing ancient literary conventions for how they can throw light on the Gospel of Mark, Mary Ann Tolbert (1989) concludes:


"The illustrative characters of ancient literature are static, monolithic figures who do not grow or develop psychologically. They have fundamentally the same characteristics at the end as at the beginning. They may, of course, change state, from good forture to bad, from unknown to known, or from insider to outsider, for example, but such shifts are always implicit in the actions or principles the characters are illustrating."(p77)


v14: Theodore Weeden (1971) writes


"In Roman education the authors studied were often Roman rather than Greek, but the methodology for elucidating a text was a mimicry of the Greek procedure. In fact, the Roman grammarians appear to have been more interested in an erudite study of characters and events than were the Greeks. One is certainly struck by the way in which Hellenistic education sought to understand the purpose of a work and the mind of the writer through the characters and the events which engulfed them."(p14)

In Weeden's view, the characters and events are the medium through which the Hellenistic writer expresses the ideas of his composition. Weeden also notes that the writer of Mark never comments personally or speaks directly to the reader, with the exception of Mk 13:14.

v14: "Gospel of God." The phrase also occurs in Romans 1:1 and 15:16, as well as 1 Thess 2:2 and 2:9.

15: and saying, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel." 

v15: The Greek for "believe in" occurs nowhere else in Mark, once in John, and then nowhere else in all of Greek literature or Greek papyri (Gundry 1993, p70).


v15: While Meier (1994, p243-4) stresses that the exact phrase "Kingdom of God" never occurs in the canonical Old Testament, Craig Evans (2001) shows that the phrase "kingdom of God" is the end of a natural progression that occurs throughout the OT and eventually appears word for word in the late Jewish writings. "According to Jub 1:28 God rules from Mount Zion, while in Pss. Sol. 17.3 we encounter the exact phrase 'kingdom of God... and in T. Benj. 9.1 the synonymous phrase 'kingdom of the Lord.' In many passages in 1 Enoch God is depicted as king and as ruling the world. The author of the Testament of Moses anticipates the appearance of the kingdom of God and the demise of the Devil (T. Mos. 10:1-3)" (p166-7). Evans (2001) also gives instances of the use of the idea of God as king and presider over a kingdom from the Dead Sea Scrolls (p167). The Sibylline Oracles, from the second century BCE, also sketch a kingdom of God with Jerusalem at its center.  No new idea is being introduced here by the author of Mark; instead, it is both inherent and extant in concurrent Jewish literature.

v15: In the Greek the Kingdom of God "draws near," cultic language found in Jewish apocryphal texts of the centuries before and after Jesus' time, like 1 Enoch, as well as in many places in the OT.

v15:  James R. Davila (2000) writes:


The Sinai theophany (Exod. 24) and the visions of Micaiah-ben-Imlah (1 Kgs. 22.19), Isaiah (ch. 6) and Ezekiel (ch. 1) are all important in framing this later understanding. They describe God as an enthroned monarch briefly glimpsed by the seer on earth. In post-biblical Judaism 1 En. 12-14 (third century BCE) marks a development in Jewish mysticism by elevating the seer to the presence of God in the second of two heavenly palaces. This is the cradle from which all subsequent Jewish mysticism sprang.

v15: Thomas L. Thompson (2005) observes:


"Like the 'kingdom of God,' the metaphor of my father's kingdom is not apocalyptic in the sense that it implies expectations of the end of the world as Schweitzer thought. It is rather a utopian and idealistic metaphor for a world of justice. In ancient Near Eastern and biblical literature, it is related to the figure of the savior-king who, by reestablishing divine rule, returns creation to the original order."(p198)


16: And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishermen.

v16-20: Edmund Leach (1990, p593) points out that ethnographic data indicate fishing on the Sea of Galilee is done at night, while nets are mended on land, not on boats. 

v16-20: K. C. Hanson (1997) has written an excellent review article discussing the Galilean fishing economy.

v16-20: One important literary model for the accounts of Jesus' miraculous healings is the Elijah-Elisha cycle of stories in the Old Testament (a partial list of scholarly works on the issue may be found in Brodie (2000, p80-1). The OT source for this story, like so many in Mark, is the Elijah-Elisha cycle. Brodie has shown that this passage is modeled on the Elijah story in 1 Kings 19:19-21:


19   And he goeth thence, and findeth Elisha son of Shaphat, and he is plowing; twelve yoke [are] before him, and he [is] with the twelfth; and Elijah passeth over unto him, and casteth his robe upon him,
20   and he forsaketh the oxen, and runneth after Elijah, and saith, `Let me give a kiss, I pray thee, to my father and to my mother, and I go after thee.' And he saith to him, `Go, turn back, for what have I done to thee?'
21   And he turneth back from after him, and taketh the yoke of oxen, and sacrificeth it, and with instruments of the oxen he hath boiled their flesh, and giveth to the people, and they eat, and he riseth, and goeth after Elijah, and serveth him.(YLT)


Note the parallels, listed in Brodie (2000, p91):


*the action begins with a caller...and with motion toward those to be called;
*those called are working (plowing/fishing);
*the call, whether by gesture (Elijah) or word (Jesus) is brief;
*later, the means of livelihood are variously destroyed or mended, the plow is destroyed, but the nets are mended -- a typical inversion of images...;
*after further movement, there is a leave-taking of home;
*there is also a leave-taking of other workers;
*finally, those who are called follow the caller.


Additional parallels, not noted by Brodie, include Elisha plowing with twelve yoke of oxen, just as Jesus will spread his religion with twelve disciples. Further, Elisha drives a pair of oxen, just as Jesus later appoints a pair of brothers.

v16-20: Lucian, discussing Cynic philosophers, writes:


"Even if you are quite ordinary - a tanner, fisherman, carpenter, money-changer - there's nothing to stop you annoying others, so long as you have the cheek, the nerve... How about boat-man or gardener? Lucian, Philosophies for Sale, II." (Cited in Downing 1988, p5)  


v16: Jeremiah 16:16 offers a reference to "fishers of men" which, as Donahue and Harrington (2002, p75) and Meier (2001, p194n122) point out, occurs in an eschatological context:


 Lo, I am sending for many fishers, An affirmation of Jehovah, And they have fished them, And after this I send for many hunters, And they have hunted them from off every mountain, And from off every hill, and from holes of the rocks.(YLT)



v16: Meier (2001, p194-195n122) observes that Mark uses the same term for "fishers," haleeis, as the LXX. In the OT, he further notes, fishing for humans is a regular metaphor in the context of judgment and destruction (Habakkuk 1:14-17, Amos 4:2).

v16: "by the sea." In the cosmology of the Jerusalem Temple laid out in Josephus, the court of the Temple represents the land, and the sacred inner area the sea. Given that the geography in Mark functions as a literary symbolscape, the important underlying role of the Temple, and the recurring land-sea themes, Jesus in Mark may well be wandering through the Temple concretized as the land of Israel itself. Crispin Fletcher-Louis (1997) points out that a similar Temple-centered cosmology, in which the Temple is God's throne on earth, appears in Daniel 7, where the mythical geography conceives of heaven on earth in an eschatological context. Weeden (1971) notes:


"In Mark, Galilee is a theological-geographical sphere where Jesus' public ministry occurred, where his parousia will occur, and where his ministry is carried on in the interim by the Church. As such the boundaries are not limited to the geographical region of Galilee but extend beyond to include regions of the gentile world ..."(p110ff)


v16: "by the sea." Isaiah 9:1 is particularly striking:


Isa 9:1 Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan- (NIV)


v16: The Pauline letters do not mention Galilee, and though Paul roundly criticizes the leadership in Jerusalem, he never attacks them for being uneducated peasants from a region famed for being not very Jewish. Given this, and the fact that the setting of Jesus' initial career in northern Israel is most likely fictional, there does not seem to be much historical support for the disciples' origin in Galilee. Why then, does Jesus call the disciples here? Several reasons suggest themselves.

First, the reason may be narrative and structural. In some interpretations the disciples function in the Gospel of Mark
as foils whose stupidity and incomprehension provide opportunities for the narrator or Jesus to explain his mission and ideas. Thus their inclusion at the start in Galilee may simply be a necessary device to ensure that they are present throughout the mission to serve in their important role as foils for Jesus.

Another possibility lies in the writer of Mark's attitude toward the disciples. The Gospel presents them in an extremely unflattering light. Here the writer defines them as men of no particular origin, working-class, probably not very educated, and from a part of Palestine notorious for not being Jewish, who leave their positions without so much as a wave good-bye. Further, the Galileans were lampooned by their southern brethren for being idiots and not understanding Aramaic well (Theissen and Merz, 1998, p169). In Mark 14:70 Peter is identified as a Galilean; perhaps the writer meant to imply this was due to his accent. It doesn't take much to see that the idea that the disciples had come from Galilee might be construed as reflecting negatively on them, at least in some quarters.

In support of this one need merely compare the passage the writer is paralleling with the passage he created. In the sequence in 1 Kings 19, Elisha stops to kill his oxen and feed them to his family. Not so Peter, James, John, and Andrew. They take off with work unfinished and leave family without a backward glance. The detail about the "father and the hired servants" may be there to emphasize the sudden power of Jesus' call, as well as show that the Christian follower puts aside his family, but it may also be there to make the disciples look bad.
19: And going on a little farther, he saw James the son of Zeb'edee and John his brother, who were in their boat mending the nets.

v19: James and John. The four disciples called in this pericope will be the most important in the Gospel.
20: And immediately he called them; and they left their father Zeb'edee in the boat with the hired servants, and followed him.

v20: "followed him." Beavis (1989, p97) notes that the consensus of current research on Mark is that the Gospel of Mark is a set of instructions on how to be a disciple.

v20: Note how the disciples follow Jesus even though they don't know who he is.

Historical Commentary

This pericope is closely modeled on the OT in two important ways. First, as noted above, the details of the story are underlain by the Elijah-Elisha cycle. At the higher level of plot, the writer of Mark has already begun to follow the story of Elijah and Elisha in 1 and 2 Kings as it winds from Northern Israel to its climax in Jerusalem. The pericope also presents an utterly impossible, and implicitly miraculous, view of Jesus' calling of his disciples. 

Likewise, as discussed above there is little if any support in Mark for historicity for the link between Jesus and Galilee.

The chiastic structure of this is a variant on the usual Markan pattern, with paired doublets in the center.


A
Now after John was arrested, Jesus came into Galilee, preaching the gospel of God,and saying, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel."

B


A
And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishermen.


B
And Jesus said to them, "Follow me and I will make you become fishers of men."



C
And immediately they left their nets and followed him.

B


A
And going on a little farther, he saw James the son of Zeb'edee and John his brother, who were in their boat mending the nets.


B
And immediately he called them;



C
and they left their father Zeb'edee in the boat with the hired servants, and followed him.
A
And they went into Caper'na-um;

The names of the disciples belong to tradition, where their historicity is a matter of debate. An outside vector is required to support their historicity, as their initial appearance in this gospel occurs in a pericope whose historicity is unsupportable. Note also, as Weeden (1971) points out, that the writer does not make it clear why the disciples followed Jesus. Because he is a good man? Because of his persuasive speech? The reader is never told why. To elaborate on Weeden's point, this may be because to have offered a reason would have resulted in a contradiction further down the line between the disciples' initial realization of Jesus' uniqueness, and then subsequent inability to understand Jesus.

Funk et al (1997) points out that the language of the pericope has long been known to be Markan. This suggests that it is a creation of Mark as well.

Because of the tight relationship between the OT and the events here, no support for historicity can be demonstrated from this pericope.


Mark 1:21-28
21: And they went into Caper'na-um; and immediately on the sabbath he entered the synagogue and taught. 22: And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. 23: And immediately there was in their synagogue a man with an unclean spirit; 24: and he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God."  25: But Jesus rebuked him, saying, "Be silent, and come out of him!" 26: And the unclean spirit, convulsing him and crying with a loud voice, came out of him. 27: And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him." 28: And at once his fame spread everywhere throughout all the surrounding region of Galilee.

NOTES
21: And they went into Caper'na-um; and immediately on the sabbath he entered the synagogue and taught.

v21-22:  appear to be typical of the style of the writer of Mark, along with v28, and thus must be considered ahistorical. Additionally, there is no solid evidence of synagogues from the first century in Palestine, though a house synagogue may be a possibility.

v21: Mack (1995) observes that "Since the synagogue was a diaspora institution, Mark's interest in these settings fits with his reasons for telling the story the way he did" (p159).  

22: And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes.


v22: "Scribes."  The writer's position on the "scribes" as enemies of Jesus is probably another story element sourced from the Old Testament. Jeremiah 8:8-9 says:


8: "How can you say, `We are wise, and the law of the LORD is with us'? But, behold, the false pen of the scribes has made it into a lie. 9: The wise men shall be put to shame, they shall be dismayed and taken; lo, they have rejected the word of the LORD, and what wisdom is in them? (RSV)

23: And immediately there was in their synagogue a man with an unclean spirit;

v23-26: Bultmann noted the story "displays the typical features of a miracle story, especially the conjuration of a demon: 1. the demon senses the presence of the exorcist and struggles; 2. threat and command by the exorcist; 3. the demon departs with a demonstration; 4. the impression on the on-lookers." (cited in Ludemann, 2001, p.13). Ludemann (2001, p13) also notes that v24 contains a formula of the demon to ward off the miracle worker.  

v23-26: Rodney Decker (1998) points out that the Greek for "immediately" (kai euthus) that the writer uses here is generally translated incorrectly:


As a conjunction, kai euthus carries no sense of rapidity or shortness of time. It indicates simply the succession of events, and at times has no more force than kai alone. Failing to recognize this use of euthus frequently leads to over-exegeting and emphasizing what Mark did not intend to emphasize.


v23-26: George Nickelsburg (1988)observes that in ancient Jewish lore, sickness is often portrayed as the result of demonic activity, and healing agents may appear as human, but may well be divine.

v23-26: In Jewish works like 1 Enoch and the Book of Tobit, angels battle demons in works whose geographical location begins in nothern Israel. In Mark Jesus encounters the demonic almost entirely in northern Israel.
24: and he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God."

v24: also recalls 1 Kings 17:18, where the woman rebukes Elijah as her son lies dying:


17 Some time later the son of the woman who owned the house became ill. He grew worse and worse, and finally stopped breathing. 18 She said to Elijah, "What do you have against me, man of God? Did you come to remind me of my sin and kill my son?" (NIV)

The significance of this relationship between Mark 1:24 and 1 Kings 17 is simple: 1 Kings 17 is the chapter where Elijah makes his first appearance. The writer is linking Jesus and Elijah in a subtle and striking way.

The same theme occurs with Elisha in 2 Kings 3:13:


13 Elisha said to the king of Israel, "What do we have to do with each other? Go to the prophets of your father and the prophets of your mother." (NIV)

The function of such a phrase is to deny that the speaker and listener share a common community (Donahue and Harrington 2002, p80).


v24: As Gundry (1993, p83-4) points out, the cry of the demon is reflected in many different ways in many forms of literature in the Hellenistic world.

v24: where here the RSV has "Nazareth," the Greek word the writer actually uses is better translated as "Nazarene."  The epithet "Nazarene" may refer to Jesus' place of origin, or it may be a sectarian designation.

v24: "holy one of God" Grant (1963) observes that "this title may be based on Psalm 16:10 ("thou wilt not suffer thy holy one to see corruption") or Psalm 106:16 (Aaron as the holy one of God). Later Jesus will be raised, his body uncorrupted.

v24: the writer does not directly state that the cries of the demons were not overheard by the crowd. Thus, on its face, they violate Jesus' professed need for secrecy. Camery-Hoggat (1992, p105) argues that the cries of the demons are narrative devices whose purpose is to let the reader know that Jesus is the Son of God. However, this seems a mite redundant, for not only do the demons do this in several places in Mark, but the writer also informs us in Mark 1:1, 1:11, and again in Mark 9 that Jesus is the Son of God. Perhaps the author is following conventions for Hellenistic literature, in which information is repeated in case the reader (hearer) forgets. Recall that ancient literary texts were meant to be read aloud, and to listening others.

v24: Wiarda (1994) points out that the name "Jesus of Nazareth" does not appear in the NT outside of conversational or direct speech material in the Gospels and Acts. Narrators never use it.

25: But Jesus rebuked him, saying, "Be silent, and come out of him!" 26: And the unclean spirit, convulsing him and crying with a loud voice, came out of him.

v25: Schnelle (1998, p 211) points out that v25, in which Jesus demands that his true identity be concealed, is a typical invention of the writer of Mark.  Funk et al (1997) similarly concludes that this represents the words the writer thought Jesus might have said while performing an act of exorcism.

v25: Note that although Jesus has specifically commanded the demon to be silent, it comes out "crying with a loud voice."
27: And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him."

v27: Koester (1990, p283) argues that at least part of v27 is probably from the hand of a later redactor of Mark as the "new teaching with authority" appears only in Acts, a much later document, and is not in either of the parallel passages in Matthew or Luke. That verse passage also contains a verb for amazement found only in Mark (as a noun in Luke), which also indicates a later hand. The crowd's amazement is typical of the writer of Mark and should also be regarded as his invention. Thus v27 cannot be taken as a signal of anything historical. Metzger (1994, p64)  describes this verse as having a "welter of variant readings." Additionally, the verse presents problems for translations, and the Greek can be rendered as either "new teaching with authority" or here, as the RSV has it, as a "new teaching. With authority he commands even..."  Matthew and Luke offer both variants as well (Willker 2004, p24).  
28: And at once his fame spread everywhere throughout all the surrounding region of Galilee.

v28: Redaction from the hand of the writer of Mark, who frequently juxtaposes demands by Jesus for silence with the reality of his fame spreading everywhere throughout the land.

v28: Overall both Price (2003) and Loisy (1962) regard this passage as invented for the purpose of showcasing the messianic secret. The key to this pericope lies in v24-5. Without that, there is very little here. Paula Fredriksen, speaking of Jesus' insistence that his identity be kept secret, writes:


"Why? In part because the device has both great apologetic and theological value. Mark can thus explain, and give vital religious significance to, three uncomfortable facts that confronted his community: the lack of recognition that Jesus had apparently received among his own people in his lifetime; the continuing lack of Jewish recognition for Christian claims about Jesus; and the recent destruction of Judaism's holiest site by the same imperial power that had executed Jesus a generation earlier" (1988, p49).

This position is also held by the Jesus Seminar (Funk et al 1997), which argued that the writer of Mark uses the messianic secret to explain why nobody knew who he was. Such a position amounts to a confession that no one had ever heard of Jesus in the writer's own time.

v28: Randel Helms (1997) believes Mark discovered the Messianic Secret in Daniel:


"There in Daniel, Mark found a "secret" that was "sealed until the time of the end" (Dan 12:4). "None...shall understand" that secret; "only the wise leaders shall understand" (Dan 12:10). (p17)


v28: Mary Ann Tolbert (1989, p229) argues that the Parable of the Tenants, especially in light of the story of John the Baptist in Mk 6, shows that once Jesus' true role as Heir to the Vineyard was revealed, it could only end in his death. Thus, secrecy became necessary to buy time to spread the word of the Kingdom.

v28: secrecy motifs are not uncommon in Jewish literature. For example, in the Book of Tobit, which the writer of Mark is probably familiar with, the Angel Raphael travels incognito and none of the characters know his real identity. This makes for humorous moments, as when Tobit wishes Raphael a pleasant journey and the company of an angel (Nickelsburg 1988). Gods traveling incognito are a staple of Hellinistic mythology as well, and a theme that appears in Acts when Paul and his companions are taken for gods. One could even read the Gospel of Mark as commenting skeptically on this idea, pointing out that if a god really did appear, crowds would follow him everywhere.

v28: Darrell Doughty writes of this passage:


"Again there is no intrinsic relationship with the preceding passage, for it would have been impossible for the disciples to have been fishing (v 16) or mending nets (v 19) in the Sabbath (v 21). The reference to the authoritative teaching of Jesus in v 22 is not really essential to the story, and is usually regarded, along with the reference to Jesus' teaching in v 27, as a Markan elaboration. Otherwise we have a characteristic miracle story concerning an exorcism: 1) the unclean spirit asserts its power by revealing the secret identity of Jesus, "The Holy One of God"; 2) the miracle worker repudiates the challenge and commands the unclean spirit to leave; 3) the demon comes out of the man, "convulsing him and crying with a loud voice" 4) the crowd is amazed."

Doughty's argument that the disciples would not have been preparing nets or fishing on the Sabbath, so the two pericopes cannot be connected, is problematical. People are not culturebots. His observations about the miracle story accord with those of most other scholars.
Historical Commentary:

This pericope has a simple ABCDDCBA chiastic structure:


A
And they went into Caper'na-um;

B
and immediately on the sabbath he entered the synagogue and taught.


C
And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes.



D
A
And immediately there was in their synagogue a man with an unclean spirit;




B
and he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God."



D
B
But Jesus rebuked him, saying, "Be silent, and come out of him!"




A
And the unclean spirit, convulsing him and crying with a loud voice, came out of him.


C
And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him."

B
And at once his fame spread everywhere throughout all the surrounding region of Galilee.
A
And immediately he left the synagogue, and entered the house of Simon and Andrew, with James and John.

Most chiastic structures in Mark will follow this pattern.

Obviously, all supernatural aspects of this are not historical and need not be dwelt on. The idea of secrecy is not historical, for it is constantly contradicted by the presence of crowds, demons that shout out his true identity, and so on. Clearly its function is primarily didactic or literary. The miracle itself is formulaic and has all the earmarks of literary invention, including allusions to the OT. As Burton Mack (1988) puts it


"Every phrase is either a cliche taken from the common stock of miracle stories (unclean spirit, crying out, convulsing, rebuking, came out, amazement), or a Markan construction (immediately, authority, be silent, a new teaching)."(p240)

Nothing in this pericope supports historicity.

Mark 1:29-39
29: And immediately he left the synagogue, and entered the house of Simon and Andrew, with James and John. 30: Now Simon's mother-in-law lay sick with a fever, and immediately they told him of her. 31: And he came and took her by the hand and lifted her up, and the fever left her; and she served them. 32: That evening, at sundown, they brought to him all who were sick or possessed with demons. 33: And the whole city was gathered together about the door. 34: And he healed many who were sick with various diseases, and cast out many
demons; and he would not permit the demons to speak, because they knew him. 35: And in the morning, a great while before day, he rose and went out to a lonely place, and there he prayed. 36: And Simon and those who were with him pursued him, 37: and they found him and said to him, "Every one is searching for you." 38: And he said to them, "Let us go on to the next towns, that I may preach there also; for that is why I came out." 39: And he went throughout all Galilee, preaching in their synagogues and casting out demons.


NOTES
29: And immediately he left the synagogue, and entered the house of Simon and Andrew, with James and John.

v29-31: 1 Cor 9:5 implies that Peter was married. Given the numerous possible allusions to 1 Corinthinians in Mark, it seems possible that Mark deduced a mother-in-law from that Pauline letter rather than from some tradition.

v29-31: The story the writer of Mark presents in v29-31, of Jesus curing Peter's mother-in-law and then she in turn serving him dinner, smacks of "folklore apocrypha" (Price 2003, p149).

v29: G.A. Wells (1999, p.160) has called attention to the fact that the names Andrew, James, and John do not exist in the parallel texts in Matthew and Luke. Further, he asks, "Why are they not included in Mark's 'they' who came out of the synagogue, when they were clearly among those who went into it at 1:21, immediately following his call of them at 1:16-1:20?" These names may be later additions to the text. Meier (2001, p212-3), argues that the special grouping of the three may be from the hand of Mark, rather than representing a tradition.

31: And he came and took her by the hand and lifted her up, and the fever left her; and she served them.

v31This rapidly narrated healing miracle sets the framework for almost all future healing miracles. The basic framework, identified by numerous exegetes, runs (after Myers 1988, p144):

1 The subject is brought to Jesus' attention (often with the mediation of friends/relatives, as here).
2
Jesus encounters the subject (sometimes with dialogue first).
3
Jesus responds (with touch, as here, or word).
4
Healing is reported (often instructions are given).


v31: Joan Mitchell (2001, p62-3) observes that the writer of Mark presents Simon's mother-in-law as a called disciple, who is raised up (egeire-- the same verb used in the Resurrection account and several healings) and then serves Jesus.  

v31: Marie Sabin (1998) writes:


"It cannot be fortuitous that Mark, in portraying the beginning of Jesus' ministry, describes three healings: of a demoniac, a mother-in-law, and a leper. The first and last make clear that he is depicting Jesus' outreach to the most reviled of the community; situated between a demoniac and a leper, "the mother-in-law," we assume, is an ancient joke. But there are serious implications here as well: before the time of Hillel and Jesus, women, like lepers, were relegated to the outer courts of the Temple, and women received social status only through their relationship to males -- usually their fathers or husbands; for a woman to be known through her son-in-law is so extreme as to suggest that Mark is making a special point of her social anonymity."

v31: Cook (1997) points out that the fever here is ambiguous. It could have medical, astrological, or demonic causes, among others. According to Cook, several ancient magical healing amulets depict this story and treat it as a magical exorcism of demonic powers.

33: And the whole city was gathered together about the door.

v33: The writer refers to Capernaum as a "city" although it is highly unlikely that it was big enough to take such a description. "Capernaum" is apparently mentioned twice in Josephus, although neither mention matches the description in Mark. It is never mentioned in the Old Testament.

v33: Gundry (1993, p94) points out that the "power to attract crowds is characteristic of divine men."  

v33: Weeden (1971, p22) argues that the role of the crowds is to dramatize the positive response to Jesus, as opposed to the authorities, who seek to kill him.

34: And he healed many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him.

v34: the second half, "he would not permit the demons to speak, because they knew him," is "unambiguously redactional" (Schnelle 1998, p211 and discussions in Price 2003).  

v34: Mark's depiction of Jesus as exorcist contains the basic ideas of Hellenistic exorcism. Lucian of Samosata describes how Greek exorcists worked:


Lucian, Philopseudes 16

"You act ridiculously," said Ion, "to doubt everything. For my part, I should like to ask you what you say to those who free possessed men from their terrors by exorcising the spirits so manifestly. I need not discuss this: everyone knows about the Syrian from Palestine, the adept in it, how many he takes in hand who fall down in the light of the moon and roll their eyes and fill their mouths with foam; nevertheless, he restores them to health and sends them away normal in mind, delivering them from their straits for a large fee. When he stands beside them as they lie there and asks: "Whence came you into his body?" the patient himself is silent, but the spirit answers in Greek or in the language of whatever foreign country he comes from, telling how and whence he entered into the man; whereupon, by adjuring the spirit and if he does not obey, threatening him, he drives him out. Indeed, I actually saw one coming out, black and smoky in colour."


This fundamental affinity between Jesus and the Greek exorcists and healers of his day was also recognized by the early Christians. Justin Martyr, writing in the middle of the second century, noted in his First Apology (Chap 22):


"And in that we say that He made whole the lame, the paralytic, and those born blind, we seem to say what is very similar to the deeds said to have been done by Aesculapius."

Asclepius was a Greek god associated with numerous healing miracles.  
35: And in the morning, a great while before day, he rose and went out to a lonely place, and there he prayed.

v35-39: contain the characteristically Markan motif of disciples who do not understand Jesus. Similarly the use of "immediately" to move the narrative is another device of the writer of Mark. 

v35-39: Burton Mack (1995, p314) identifies this sequence as a typical Cynic chreia, with the challenge "Everyone is looking for you!" and the response: "Let's get out of here."

39: And he went throughout all Galilee, preaching in their synagogues and casting out demons.


v39: in light of the historic antipathy between Judaism and Christianity, the association of demons with synagogues twice in 15 verses is interesting. Could the writer of Mark be engaging in a bit of anti-Jewish polemic?

Historical Commentary

The story as it is presented is of course impossible; demons do not exist and disease cannot be cured by an instant of touch. Instead, scholars have viewed possible historical kernels in this whole sequence of v21-39 as  (1) Jesus taught in the synagogue in Capernaum; (2) Simon Peter's mother-in-law had a house in Capernaum; and, (3) Jesus worked seemingly miraculous healings. 

 In the context of his construction of Jesus as an itinerant radical preacher, Crossan argues of this sequence:


"That entire day [v21-39] is a Markan creation opposing Jesus to Peter and showing their, from Mark's point of view, incompatible visions of mission" (1991, p347).

Crossan says that Peter's natural answer to v38 would be something like "Let's stay here, and the people will come to us. That would be easier." In other words, v38 contains an implicit statement in favor of itinerant preaching and against a conventional view of the miracle worker as one to whom crowds come begging his favor (with Peter as gatekeeper). Taking this point further, one could argue that here there is, greatly veiled, a criticism of an established Petrine Church with fixed sites.

Theissen and Merz, by contrast see this as a preservation of a tradition that the itinerancy of Jesus and his followers was anchored to bases maintained by followers:


"The itinerant charismatics, both men and women, depended on settled followers of Jesus for support...Although they cannot be taken to be the direct account of historical facts, some Synoptic narratives and notices indicate that these included women whose houses became centers of the developing local communities (cf Mark 1.29-31....)"(1998, p223)

The pericope is constructed of two chiastic structures:


A
And immediately he left the synagogue, and entered the house of Simon and Andrew, with James and John.

B
Now Simon's mother-in-law lay sick with a fever, and immediately they told him of her.


C
And he came and took her by the hand and lifted her up, and the fever left her; and she served them.



D
That evening, at sundown, they brought to him all who were sick or possessed with demons.



D
And the whole city was gathered together about the door.


C
And he healed many who were sick with various diseases, and cast out many demons;

B
and he would not permit the demons to speak, because they knew him.
A
And in the morning, a great while before day, he rose and went out to a lonely place, and there he prayed.

A
And in the morning, a great while before day, he rose and went out to a lonely place, and there he prayed.

B And Simon and those who were with him pursued him, and they found him and said to him, "Every one is searching for you."

B
And he said to them, "Let us go on to the next towns, that I may preach there also; for that is why I came out."
A
 And he went throughout all Galilee, preaching in their synagogues and casting out demons.

The first chiastic structure is a common one in Mark, and contains some nicely balanced brackets, especially the B bracket, where the disciples tell Jesus of the disease, but the demons are not permitted to speak. The second structure contains the chreia identified by Mack.

Funk et al (1997) note that Mk 1:35-39 does not contain a particularly memorable event from Jesus' life, but instead seems to show what might have been a habit for him, isolating himself from others, and praying.

Theissen and Merz later claim that "we need not doubt that historical events underlie the healing of Peter's mother-in-law [and other healings]" (1998, p312) although, as usual, they do not offer any methodology for determining this. Given that we can account for the existence of the mother-in-law via 1 Corinthians, simple parsimony renders their position unsupported. All of the aspects of this pericope can be accounted for by the writer's knowledge of 1 Cor and conventional presentations of exorcisms and magical healings. There is no support for historicity here.


Mark 1:40-45

40: And a leper came to him beseeching him, and kneeling said to him, "If you will, you can make me clean." 41: Moved with pity, he stretched out his hand and touched him, and said to him, "I will; be clean." 42: And immediately the leprosy left him, and he was made clean. 43: And he sternly charged him, and sent him away at once, 44: and said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a proof to the people." 45: But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in the country; and people came to him from every quarter. 


NOTES
40: And a leper came to him beseeching him, and kneeling said to him, "If you will, you can make me clean."

v40: Brodie (2000, p91-2) finds the clear fingerprint of the Elijah-Elisha cycle in this as well. From 2 Kings 5:


*the action begins with the leper; and with the motion toward Elisha/Jesus:
*the healer should/does extend his hand;
*the leprosy is cleansed immediately;
*there is an aftermath concerning worship (a Temple, the priest)



v40: Some exegetes have pointed out that the writer of Mark is apparently oblivious to the problems of Jewish purity laws raised by Jesus touching a leper, which may well be another indicator of the inauthenticity of the story. However, given the connection to Numbers 5:1-2, the writer seems to understand the issue well (next note).

v40: Numbers 5:1-2 directs:


1: The LORD said to Moses, 2 "Command the Israelites to send away from the camp anyone who has an infectious skin disease or a discharge of any kind, or who is ceremonially unclean because of a dead body.(RSV)

Note how in Mark 1 Jesus heals a "leper" (skin disease) and then in Mk 5:21-43 Jesus heals a woman with a discharge, followed by the raising of a dead girl (ceremonially unclean due to contact with a dead body). All of these are contagious impurities (Fletcher-Louis 2003) that affect others who touch them.

v40: Myers (1988) declares:


"Mark's story of Jesus stands virtually alone among the literary achievements of antiquity for one reason: it is a narrative for and about the common people. The Gospel reflects the daily realities of disease, poverty, and disenfranchisement that characterized the social existence of first-century Palestine's 'other 95%.'"(p39)

v40: Kazmierski (1992) points out that the leper's request presupposes that Jesus is well known as a healer. He also observes that the leper is not merely beseeching Jesus for help, but implicitly challenging Jesus' reputation for being able to help.

41: Moved with pity, he stretched out his hand and touched him, and said to him, "I will; be clean."

v41: Although most textual witnesses say the text reads "moved with pity," some manuscripts have "infuriated." As the more difficult reading, this is to be preferred. Bart Ehrman (2000) asks:


"If the text of Mark available to Matthew and Luke had used the term splagxnisqei\j, feeling compassion, why would each of them have omitted it? On only two other occasions in Mark's Gospel is Jesus explicitly described as compassionate: Mark 6:34, at the feeding of the 5000, and Mark 8:2, the feeding of the 4000. Luke completely recasts the first story and does not include the second. Matthew, however, has both stories and retains Mark's description of Jesus being compassionate on both occasions (14:14 [and 9:30]; 15:32). On three additional occasions in Matthew, and yet one other occasion in Luke, Jesus is explicitly described as compassionate, using this term (splagxni/zw). It's hard to imagine, then, why they both, independently of one another, would have omitted the term from the present account if they had found it in Mark."

A further problem is that the sentence may also be punctuated so that it is the leper, not Jesus, who is enraged (Lake cited in Willker 2004, p36-7). 

v41:  Myers (1988, p153) argues that the source of Jesus' indignation was his realization that the leper had already been rejected by the priests.
43: And he sternly charged him, and sent him away at once,

v43: Crossan (1991, 322) observes that this may be a scribal insertion (it is not in the parallel texts of Matt and Luke), but the fact that it is a characteristic doublet of v44 argues for Markan authorship.  
44: and said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a proof to the people." 45: But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in the country; and people came to him from every quarter.

v44-45: contain the typical Markan theme of concealment of Jesus' identity contrasted with his huge popularity. Both v44 and v45 are apparently from the hand of the writer of Mark.

v44: Myers (1988, p153) interprets the command for the leper to show himself to the priests as an injunction to become a witness on behalf of Jesus that the old order has been overturned and the new one announced by Jesus has begun. The Greek translated here as "for a proof to the people" is actually a technical term for bearing witness in a hostile situation. Most exegetes see this as Jesus carefully following the precepts of Mosaic law, which calls for a healed leper to prove it to the priests so that he may be considered ritually clean again.

v44: "Priests." May well be another example of the writer's Temple-focused hypertextuality, since the priests naturally resided at the Temple.
Historical Commentary

A simple chiasm governs the structure:


A
And he went throughout all Galilee, preaching in their synagogues and casting out demons.

B
And a leper came to him beseeching him, and kneeling said to him, "If you will, you can make me clean."


C
Moved with pity, he stretched out his hand and touched him, and said to him, "I will; be clean."



D
And immediately the leprosy left him, and he was made clean.



D
And he sternly charged him, and sent him away at once, and said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a proof to the people."


C
But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in the country;

B
and people came to him from every quarter.
A
And when he returned to Caper'na-um after some days, it was reported that he was at home.

The presence of the supernatural, along with creation from the Elijah-Elisha Cycle at the structural level and other OT elements, make it impossible for this pericope to support historicity.

Excursus: Chiastic Structures in Mark

Scholars have long recognized that Markan structure is chiastic, that is, composed of structures that are parallel and inverted. Such structures were commonly used in antiquity. Proposed chiastic structures for the Gospel of Mark have in the past foundered on the inability to spell out rules for constructing them, resulting in great subjectivity and widespread disagreement among scholars over the actual structure of the chiasms. I have attempted to rectify that problem. Here are the set of rules I have been using, along with the structures themselves as I have reconstructed them so far.

Be aware that such constructions can never be more than reasonably possible. To reconstruct Markan chiasms is to make an assertion that one has access to the mind of the author, always an iffy supposition. Further, the Gospel of Mark has been redacted. Material has been removed, edited, or replaced. At least two verses appear to have dropped out for no reason at all, as my chiastic structures appear to reveal. This makes all chiasms suspect. Nevertheless, I believe the effort to reconstruct the author's original design will be important in understanding issues ranging from text criticism to Markan style. As I discover new rules, I will attempt to articulate them here. 

Rules for Constructing Markan Chiasms

1. The A' of the previous pericope is always the A of the next one.

2. All Markan chiasms have twinned centers. Many of the centers contain more complex ABBA, ABAB, or ABCABC structures.

3. Markan A brackets are almost always people shifting location

4. Actions may constitute separate brackets.
And they laid hands on him and seized him.
5. Speeches, regardless of length, must be single brackets, so long as they are one speech directed at one audience.
And Jesus said to them, "Have you come out as against a robber, with swords and clubs to capture me? Day after day I was with you in the temple teaching, and you did not seize me. But let the scriptures be fulfilled."
6. Speeches may be broken up if there there appears to be a natural demarcation between two parts, when the audience has shifted. This typically takes place when there is a shift from an address to persons present in the narrative, to a general saying, often signaled by a formula like "Truly I say" or "But I tell you.." For example, In Mark 10, Jesus says:
14: But when Jesus saw it he was indignant, and said to them, "Let the children come to me, do not hinder them; for to such belongs the kingdom of God. 15: Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it."
This saying is two brackets, one directed at the apostles, and one the general saying.
But when Jesus saw it he was indignant, and said to them, "Let the children come to me, do not hinder them; for to such belongs the kingdom of God.

Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it."
7. Actions plus speeches may be a bracket:
Now the betrayer had given them a sign, saying, "The one I shall kiss is the man; seize him and lead him away under guard."
8. Actions plus speech followed by actions/descriptions are never a separate bracket. This is an incorrect bracket:
And when he came, he went up to him at once, and said, "Master!" And he kissed him.
Hence, wherever "And" signals a new action, seemingly tacked on to the end of the verse; even where it is placed in the same verse, it is wrong (the Gospel of Mark is wrongly pericoped and versified). The correct bracketing here is.
C: And when he came, he went up to him at once, and said, "Master!"
D: And he kissed him.
Similarly, Mark 14:4-5 is wrongly versified.
4: But there were some who said to themselves indignantly, "Why was the ointment thus wasted? 5: For this ointment might have been sold for more than three hundred denarii, and given to the poor." And they reproached her.
The actual verses, in line with the writer's original thinking, should read:
4: But there were some who said to themselves indignantly, "Why was the ointment thus wasted? For this ointment might have been sold for more than three hundred denarii, and given to the poor."
5: And they reproached her.
9. Where the text "turns back on itself" -- usually by way of explanation -- a new bracket is indicated.
And there was a woman who had had a flow of blood for twelve years, and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. She had heard the reports about Jesus, and came up behind him in the crowd and touched his garment. For she said, "If I touch even his garments, I shall be made well."
The "For..." signals the beginning of a new bracket.
And there was a woman who had had a flow of blood for twelve years, and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. She had heard the reports about Jesus, and came up behind him in the crowd and touched his garment.

For she said, "If I touch even his garments, I shall be made well."
10. Where a verse involves a movement from one place to another, positing an interval of time between, a new bracket is demanded:
And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs.
This should properly be:
And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it.

When he came to it, he found nothing but leaves, for it was not the season for figs.
Similarly, in the Gerasene Demoniac Scene:
And when he saw Jesus from afar, he ran and worshiped him; and crying out with a loud voice, he said, "What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me."
"And when he saw Jesus from afar...." signals the beginning of a new bracket.

Chiasms in Mark: the Overview

Here is the entire chiastic structure of the Gospel of Mark from 1:14 to 16:2. For individual explanations or comments consult the individual commentaries for each pericope. An annotated version, focusing on the construction of the chiasm, is located here. For non-Mozilla users it will not line up properly, so I have a .jpg version here. The .jpgs are large and make take a moment to load up.



A
 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.

B
And when he came up out of the water, immediately he saw the heavens opened and the Spirit descending upon him like a dove;

B
and a voice came from heaven, "Thou art my beloved Son; with thee I am well pleased."
A
The Spirit immediately drove him out into the wilderness.

B
And he was in the wilderness forty days, tempted by Satan;

B
and he was with the wild beasts; and the angels ministered to him.
A
Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel."

B


A
And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishermen.


B
And Jesus said to them, "Follow me and I will make you become fishers of men."



C
And immediately they left their nets and followed him.

B


A
And going on a little farther, he saw James the son of Zeb'edee and John his brother, who were in their boat mending the nets.


B
And immediately he called them;



C
and they left their father Zeb'edee in the boat with the hired servants, and followed him.
A
And they went into Caper'na-um;

B
and immediately on the sabbath he entered the synagogue and taught.


C
And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes.



D
A
And immediately there was in their synagogue a man with an unclean spirit;




B
and he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God."



D
B
But Jesus rebuked him, saying, "Be silent, and come out of him!"




A
And the unclean spirit, convulsing him and crying with a loud voice, came out of him.


C
And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him."

B
And at once his fame spread everywhere throughout all the surrounding region of Galilee.
A
And immediately he left the synagogue, and entered the house of Simon and Andrew, with James and John.

B
Now Simon's mother-in-law lay sick with a fever, and immediately they told him of her.


C
And he came and took her by the hand and lifted her up, and the fever left her; and she served them.



D
That evening, at sundown, they brought to him all who were sick or possessed with demons.



D
And the whole city was gathered together about the door.


C
And he healed many who were sick with various diseases, and cast out many demons;

B
and he would not permit the demons to speak, because they knew him.
A
And in the morning, a great while before day, he rose and went out to a lonely place, and there he prayed.

B And Simon and those who were with him pursued him,and they found him and said to him, "Every one is searching for you."

B
And he said to them, "Let us go on to the next towns, that I may preach there also; for that is why I came out."
A
And he went throughout all Galilee, preaching in their synagogues and casting out demons.

B
And a leper came to him beseeching him, and kneeling said to him, "If you will, you can make me clean."


C
Moved with pity, he stretched out his hand and touched him, and said to him, "I will; be clean."



D
And immediately the leprosy left him, and he was made clean.



D
And he sternly charged him, and sent him away at once, and said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a proof to the people."


C
But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in the country;

B
and people came to him from every quarter.
A
And when he returned to Caper'na-um after some days, it was reported that he was at home.

B
And many were gathered together, so that there was no longer room for them, not even about the door; and he was preaching the word to them.


C
And they came, bringing to him a paralytic carried by four men.



D
And when they could not get near him because of the crowd, they removed the roof above him;




E
and when they had made an opening, they let down the pallet on which the paralytic lay.





F
And when Jesus saw their faith, he said to the paralytic, "My son, your sins are forgiven."





F
Now some of the scribes were sitting there, questioning in their hearts, "Why does this man speak thus? It is blasphemy! Who can forgive sins but God alone?"




E
And immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, "Why do you question thus in your hearts? Which is easier, to say to the paralytic, `Your sins are forgiven,' or to say, `Rise, take up your pallet and walk'?



D
 But that you may know that the Son of man has authority on earth to forgive sins" -- he said to the paralytic -- "I say to you, rise, take up your pallet and go home."


C
And he rose, and immediately took up the pallet and went out before them all;

B
so that they were all amazed and glorified God, saying, "We never saw anything like this!"
A
He went out again beside the sea; 

B
 and all the crowd gathered about him, and he taught them.


C
And as he passed on, he saw Levi the son of Alphaeus sitting at the tax office, 


C
and he said to him, "Follow me."

B
And he rose and followed him.
A
And as he sat at table in his house, many tax collectors and sinners were sitting with Jesus and his disciples;

B
for there were many who followed him.


C
And the scribes of the Pharisees, when they saw that he was eating with sinners and tax collectors, said to his disciples, "Why does he eat with tax collectors and sinners?"


C
And when Jesus heard it, he said to them, "Those who are well have no need of a physician, but those who are sick;

B
 I came not to call the righteous, but sinners."
A
Now John's disciples and the Pharisees were fasting;

B
and people came and said to him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?"

B
And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. The days will come, when the bridegroom is taken away from them, and then they will fast in that day. No one sews a piece of unshrunk cloth on an old garment; if he does, the patch tears away from it, the new from the old, and a worse tear is made. And no one puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost, and so are the skins; but new wine is for fresh skins."
A
One sabbath he was going through the grainfields;

B
A
and as they made their way his disciples began to pluck heads of grain.



B
And the Pharisees said to him, "Look, why are they doing what is not lawful on the sabbath?"

B
A
And he said to them, "Have you never read what David did, when he was in need and was hungry, he and those who were with him how he entered the house of God, when Abi'athar was high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?"



B
And he said to them, "The sabbath was made for man, not man for the sabbath; so the Son of man is lord even of the sabbath."
A
Again he entered the synagogue, and a man was there who had a withered hand.

B
And they watched him, to see whether he would heal him on the sabbath, so that they might accuse him.


C
And he said to the man who had the withered hand, "Come here."



D
And he said to them, "Is it lawful on the sabbath to do good or to do harm, to save life or to kill?"




E
But they were silent.




E
And he looked around at them with anger, grieved at their hardness of heart,



D
and said to the man, "Stretch out your hand."


C
He stretched it out, and his hand was restored.

B
The Pharisees went out, and immediately held counsel with the Hero'di-ans against him, how to destroy him.
A
Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed;

B
also from Judea and Jerusalem and Idume'a and from beyond the Jordan and from about Tyre and Sidon a great multitude, hearing all that he did, came to him.


C
And he told his disciples to have a boat ready for him because of the crowd, lest they should crush him for he had healed many, so that all who had diseases pressed upon him to touch him.


C
And whenever the unclean spirits beheld him, they fell down before him and cried out, "You are the Son of God."

B
And he strictly ordered them not to make him known.
A
And he went up on the mountain, and called to him those whom he desired; and they came to him.

B
And he appointed twelve, to be with him, and to be sent out to preach and have authority to cast out demons

B
Simon whom he surnamed Peter; James the son of Zeb'edee and John the brother of James, whom he surnamed Bo-aner'ges, that is, sons of thunder; Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, and Judas Iscariot, who betrayed him.
A
Then he went home; and the crowd came together again, so that they could not even eat.

B
And when his family heard it, they went out to seize him, for people were saying, "He is beside himself."


C
And the scribes who came down from Jerusalem said, "He is possessed by Be-el'zebul, and by the prince of demons he casts out the demons."


C
And he called them to him, and said to them in parables, "How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. But no one can enter a strong man's house and plunder his goods, unless he first binds the strong man; then indeed he may plunder his house. "Truly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" --

B
for they had said, "He has an unclean spirit."
A
And his mother and his brothers came;

B
and standing outside they sent to him and called him.


C
And a crowd was sitting about him; and they said to him, "Your mother and your brothers are outside, asking for you."


C
And he replied, "Who are my mother and my brothers?"

B
And looking around on those who sat about him, he said, "Here are my mother and my brothers! Whoever does the will of God is my brother, and sister, and mother."
A
Again he began to teach beside the sea.

B
And a very large crowd gathered about him, so that he got into a boat and sat in it on the sea;


C
and the whole crowd was beside the sea on the land.


C
And he taught them many things in parables, and in his teaching he said to them: "Listen! A sower went out to sow. And as he sowed, some seed fell along the path, and the birds came and devoured it. Other seed fell on rocky ground, where it had not much soil, and immediately it sprang up, since it had no depth of soil; and when the sun rose it was scorched, and since it had no root it withered away. Other seed fell among thorns and the thorns grew up and choked it, and it yielded no grain. And other seeds fell into good soil and brought forth grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold."

B
And he said, "He who has ears to hear, let him hear."
A
And when he was alone, those who were about him with the twelve asked him concerning the parables.

B
And he said to them, "To you has been given the secret of the kingdom of God, but for those outside everything is in parables; so that they may indeed see but not perceive, and may indeed hear but not understand; lest they should turn again, and be forgiven."


C
And he said to them, "Do you not understand this parable? How then will you understand all the parables? The sower sows the word. And these are the ones along the path, where the word is sown; when they hear, Satan immediately comes and takes away the word which is sown in them. And these in like manner are the ones sown upon rocky ground, who, when they hear the word, immediately receive it with joy; and they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away. And others are the ones sown among thorns; they are those who hear the word, but the cares of the world, and the delight in riches, and the desire for other things, enter in and choke the word, and it proves unfruitful. But those that were sown upon the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold."



D
And he said to them, "Is a lamp brought in to be put under a bushel, or under a bed, and not on a stand? For there is nothing hid, except to be made manifest; nor is anything secret, except to come to light.




E
If any man has ears to hear, let him hear."




E
And he said to them, "Take heed what you hear; the measure you give will be the measure you get, and still more will be given you. For to him who has will more be given; and from him who has not, even what he has will be taken away."



D
And he said, "The kingdom of God is as if a man should scatter seed upon the ground, and should sleep and rise night and day, and the seed should sprout and grow, he knows not how. The earth produces of itself, first the blade, then the ear, then the full grain in the ear. But when the grain is ripe, at once he puts in the sickle, because the harvest has come."


C
And he said, "With what can we compare the kingdom of God, or what parable shall we use for it? It is like a grain of mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade."

B
With many such parables he spoke the word to them, as they were able to hear it; he did not speak to them without a parable, but privately to his own disciples he explained everything.
A
On that day, when evening had come, he said to them, "Let us go across to the other side."And leaving the crowd, they took him with them in the boat, just as he was.

B
And other boats were with him.


C
And a great storm of wind arose, and the waves beat into the boat, so that the boat was already filling.



D
But he was in the stern, asleep on the cushion; and they woke him and said to him, "Teacher, do you not care if we perish?"



D
And he awoke and rebuked the wind, and said to the sea, "Peace! Be still!"


C
And the wind ceased, and there was a great calm.

B
And they were filled with awe, and said to one another, "Who then is this, that even wind and sea obey him?"
A
They came to the other side of the sea,  to the country of the Ger'asenes.

B
And when he had come out of the boat, there met him out of the tombs a man with an unclean spirit, who lived among the tombs; and no one could bind him any more, even with a chain;


C
 for he had often been bound with fetters and chains, but the chains he wrenched apart, and the fetters he broke in pieces; and no one had the strength to subdue him. Night and day among the tombs and on the mountains he was always crying out, and bruising himself with stones.



D
And when he saw Jesus from afar, he ran and worshiped him;




E
 and crying out with a loud voice, he said, "What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me."





F
For he had said to him, "Come out of the man, you unclean spirit!"






G
And Jesus asked him, "What is your name?"







H
A
He replied, "My name is Legion; for we are many."








B
And he begged him eagerly not to send them out of the country.







H
A
Now a great herd of swine was feeding there on the hillside;








B
and they begged him, "Send us to the swine, let us enter them."






G
So he gave them leave.





F
And the unclean spirits came out, and entered the swine; and the herd, numbering about two thousand, rushed down the steep bank into the sea, and were drowned in the sea.




E
The herdsmen fled, and told it in the city and in the country.



D
And people came to see what it was that had happened. And they came to Jesus, and saw the demoniac sitting there, clothed and in his right mind, the man who had had the legion; and they were afraid. And those who had seen it told what had happened to the demoniac and to the swine.


C
And they began to beg Jesus to depart from their neighborhood. And as he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. But he refused, and said to him, "Go home to your friends, and tell them how much the Lord has done for you, and how he has had mercy on you."

B
And he went away and began to proclaim in the Decap'olis how much Jesus had done for him; and all men marveled.
A
And when Jesus had crossed again in the boat to the other side,

B
a great crowd gathered about him; and he was beside the sea.


C
Then came one of the rulers of the synagogue, Ja'irus by name; and seeing him, he fell at his feet, and besought him, saying, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live."



D
And he went with him.




E
And a great crowd followed him and thronged about him.





F
And there was a woman who had had a flow of blood for twelve years, and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse.She had heard the reports about Jesus, and came up behind him in the crowd and touched his garment.






G
For she said, "If I touch even his garments, I shall be made well."







H
And immediately the hemorrhage ceased; and she felt in her body that she was healed of her disease.








I
And Jesus, perceiving in himself that power had gone forth from him, immediately turned about in the crowd, and said, "Who touched my garments?"









J
And his disciples said to him, "You see the crowd pressing around you, and yet you say, `Who touched me?'"










K
And he looked around to see who had done it.











L
But the woman, knowing what had been done to her, came in fear and trembling and fell down before him, and told him the whole truth.











L
And he said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease."










K
While he was still speaking, there came from the ruler's house some who said, "Your daughter is dead. Why trouble the Teacher any further?"









J
But ignoring what they said, Jesus said to the ruler of the synagogue, "Do not fear, only believe."








I
And he allowed no one to follow him except Peter and James and John the brother of James.







H
When they came to the house of the ruler of the synagogue, he saw a tumult, and people weeping and wailing loudly.






G
And when he had entered, he said to them, "Why do you make a tumult and weep? The child is not dead but sleeping."





F
And they laughed at him.




E
But he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was.



D
Taking her by the hand he said to her, "Tal'itha cu'mi"; which means, "Little girl, I say to you, arise."


C
And immediately the girl got up and walked (she was twelve years of age), and they were immediately overcome with amazement.

B
And he strictly charged them that no one should know this, and told them to give her something to eat.
A
He went away from there and came to his own country; and his disciples followed him.

B
 And on the sabbath he began to teach in the synagogue;


C
and many who heard him were astonished, saying, "Where did this man get all this? What is the wisdom given to him? What mighty works are wrought by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?"



D
And they took offense at him.



D
And Jesus said to them, "A prophet is not without honor, except in his own country, and among his own kin, and in his own house."


C
And he could do no mighty work there, except that he laid his hands upon a few sick people and healed them.

B
And he marveled because of their unbelief.
A
And he went about among the villages teaching.

B
And he called to him the twelve, and began to send them out two by two, and gave them authority over the unclean spirits. He charged them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not put on two tunics.

B
And he said to them, "Where you enter a house, stay there until you leave the place. And if any place will not receive you and they refuse to hear you, when you leave, shake off the dust that is on your feet for a testimony against them."
A
So they went out and preached that men should repent.

B
And they cast out many demons, and anointed with oil many that were sick and healed them.


C
King Herod heard of it; for Jesus' name had become known. Some said, "John the baptizer has been raised from the dead; that is why these powers are at work in him." But others said, "It is Eli'jah." And others said, "It is a prophet, like one of the prophets of old."  But when Herod heard of it he said, "John, whom I beheaded, has been raised."



D
For Herod had sent and seized John, and bound him in prison for the sake of Hero'di-as, his brother Philip's wife; because he had married her.




E
For John said to Herod, "It is not lawful for you to have your brother's wife."





F
And Hero'di-as had a grudge against him, and wanted to kill him. But she could not, for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he was much perplexed; and yet he heard him gladly.






G
But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee.







H
For when Hero'di-as' daughter came in and danced, she pleased Herod and his guests;








I
and the king said to the girl, "Ask me for whatever you wish, and I will grant it."








I
And he vowed to her, "Whatever you ask me, I will give you, even half of my kingdom."







H
And she went out, and said to her mother, "What shall I ask?"






G
And she said, "The head of John the baptizer."





F
And she came in immediately with haste to the king, and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."




E
And the king was exceedingly sorry; but because of his oaths and his guests he did not want to break his word to her.



D
And immediately the king sent a soldier of the guard and gave orders to bring his head.


C
He went and beheaded him in the prison, and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.

B
When his disciples heard of it, they came and took his body, and laid it in a tomb.
A
The apostles returned to Jesus, and told him all that they had done and taught.

B
And he said to them, "Come away by yourselves to a lonely place, and rest a while."

B
For many were coming and going, and they had no leisure even to eat.
A
And they went away in the boat to a lonely place by themselves.

B
Now many saw them going, and knew them, and they ran there on foot from all the towns, and got there ahead of them.


C
As he went ashore he saw a great throng, and he had compassion on them, because they were like sheep without a shepherd;



D
and he began to teach them many things.




E
And when it grew late, his disciples came to him and said, "This is a lonely place, and the hour is now late; send them away, to go into the country and villages round about and buy themselves something to eat."





F
But he answered them, "You give them something to eat."






G
And they said to him, "Shall we go and buy two hundred denarii worth of bread, and give it to them to eat?"







H
And he said to them, "How many loaves have you? Go and see."







H
And when they had found out, they said, "Five, and two fish."






G
Then he commanded them all to sit down by companies upon the green grass.





F
So they sat down in groups, by hundreds and by fifties.




E
And taking the five loaves and the two fish he looked up to heaven, and blessed, and broke the loaves, and gave them to the disciples to set before the people; and he divided the two fish among them all.



D
And they all ate and were satisfied.


C
And they took up twelve baskets full of broken pieces and of the fish.

B
And those who ate the loaves were five thousand men.
A
Immediately he made his disciples get into the boat and go before him to the other side, to Beth-sa'ida, while he dismissed the crowd. And after he had taken leave of them, he went up on the mountain to pray.

B
And when evening came, the boat was out on the sea, and he was alone on the land.


C
And he saw that they were making headway painfully, for the wind was against them.



D
And about the fourth watch of the night he came to them, walking on the sea.




E
He meant to pass by them, but when they saw him walking on the sea they thought it was a ghost, and cried out;




E
for they all saw him, and were terrified.



D
But immediately he spoke to them and said, "Take heart, it is I; have no fear."


C
And he got into the boat with them and the wind ceased.

B
And they were utterly astounded, for they did not understand about the loaves, but their hearts were hardened.
A
And when they had crossed over, they came to land at Gennes'aret, and moored to the shore.

B
And when they got out of the boat, immediately the people recognized him,
and ran about the whole neighborhood and began to bring sick people on their pallets to any place where they heard he was.

B
 And wherever he came, in villages, cities, or country, they laid the sick in the market places, and besought him that they might touch even the fringe of his garment; and as many as touched it were made well.
A
Now when the Pharisees gathered together to him, with some of the scribes, who had come from Jerusalem, they saw that some of his disciples ate with hands defiled, that is, unwashed.

B
(For the Pharisees, and all the Jews, do not eat unless they wash their hands, observing the tradition of the elders; and when they come from the market place, they do not eat unless they purify themselves; and there are many other traditions which they observe, the washing of cups and pots and vessels of bronze.) And the Pharisees and the scribes asked him, "Why do your disciples not live according to the tradition of the elders, but eat with hands defiled?"


C
A
And he said to them,"Well did Isaiah prophesy of you hypocrites, as it is written,




B
 `This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the precepts of men.'





C
 You leave the commandment of God, and hold fast the tradition of men."


C
A
And he said to them, "You have a fine way of rejecting the commandment of God, in order to keep your tradition!




B
 For Moses said, `Honor your father and your mother'; and, `He who speaks evil of father or mother, let him surely die';





C
 but you say, `If a man tells his father or his mother, What you would have gained from me is Corban' (that is, given to God) -- then you no longer permit him to do anything for his father or mother, thus making void the word of God through your tradition which you hand on. And many such things you do."

B
And he called the people to him again, and said to them, "Hear me, all of you, and understand: there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him."
A
And when he had entered the house, and left the people, his disciples asked him about the parable.

B
And he said to them, "Then are you also without understanding? Do you not see that whatever goes into a man from outside cannot defile him, since it enters, not his heart but his stomach, and so passes on?" (Thus he declared all foods clean.)

B
And he said, "What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. All these evil things come from within, and they defile a man."
A
And from there he arose and went away to the region of Tyre and Sidon.

B
And he entered a house, and would not have any one know it; yet he could not be hid.


C
But immediately a woman, whose little daughter was possessed by an unclean spirit, heard of him, and came and fell down at his feet.  



D
Now the woman was a Greek, a Syrophoeni'cian by birth.




E
And she begged him to cast the demon out of her daughter.




E
And he said to her, "Let the children first be fed, for it is not right to take the children's bread and throw it to the dogs."



D
But she answered him, "Yes, Lord; yet even the dogs under the table eat the children's crumbs."


C
And he said to her, "For this saying you may go your way; the demon has left your daughter."

B
And she went home, and found the child lying in bed, and the demon gone.
A
Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decap'olis.

B
And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him.


C
And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue;



D
and looking up to heaven, he sighed, and said to him, "Eph'phatha," that is, "Be opened."



D
And his ears were opened, his tongue was released, and he spoke plainly.


C
And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it.

B
And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
A
In those days, when again a great crowd had gathered, and they had nothing to eat, he called his disciples to him, and said to them, "I have compassion on the crowd, because they have been with me now three days, and have nothing to eat; and if I send them away hungry to their homes, they will faint on the way; and some of them have come a long way."

B
And his disciples answered him, "How can one feed these men with bread here in the desert?"


C
And he asked them, "How many loaves have you?"



D
They said, "Seven."




E
A
And he commanded the crowd to sit down on the ground; and he took the seven loaves, and having given thanks he broke them and gave them to his disciples to set before the people;





B
and they set them before the crowd.




E
A
And they had a few small fish; and having blessed them, he commanded that these also should be set before them.





B
And they ate, and were satisfied;



D
and they took up the broken pieces left over, seven baskets full.


C
And there were about four thousand people.

B
And he sent them away;
A  and immediately he got into the boat with his disciples, and went to the district of Dalmanu'tha.

B
The Pharisees came and began to argue with him, seeking from him a sign from heaven, to test him.

B
And he sighed deeply in his spirit, and said, "Why does this generation seek a sign? Truly, I say to you, no sign shall be given to this generation."
A
And he left them, and getting into the boat again he departed to the other side.

B
Now they had forgotten to bring bread; and they had only one loaf with them in the boat.


C
And he cautioned them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."



D
And they discussed it with one another, saying, "We have no bread."




E
And being aware of it, Jesus said to them, "Why do you discuss the fact that you have no bread? Do you not yet perceive or understand? Are your hearts hardened? Having eyes do you not see, and having ears do you not hear? And do you not remember? When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you take up?"




E
They said to him, "Twelve."



D
"And the seven for the four thousand, how many baskets full of broken pieces did you take up?"


C
And they said to him, "Seven."

B
And he said to them, "Do you not yet understand?"
A
And they came to Beth-sa'ida. And some people brought to him a blind man, and begged him to touch him.

B
And he took the blind man by the hand, and led him out of the village;


C
A
and when he had spit on his eyes and laid his hands upon him, he asked him, "Do you see anything?"



B
And he looked up and said, "I see men; but they look like trees, walking."


C
A
Then again he laid his hands upon his eyes;



B
and he looked intently and was restored, and saw everything clearly.

B
And he sent him away to his home, saying, "Do not even enter the village."
A
And Jesus went on with his disciples, to the villages of Caesare'a Philip'pi; and on the way he asked his disciples, "Who do men say that I am?"

B
And they told him, "John the Baptist; and others say, Eli'jah; and others one of the prophets."


C
And he asked them, "But who do you say that I am?"



D
Peter answered him, "You are the Christ."




E
And he charged them to tell no one about him.





F
And he began to teach them that the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again.





F
And he said this plainly.




E
And Peter took him, and began to rebuke him.



D
But turning and seeing his disciples, he rebuked Peter, and said, "Get behind me, Satan! For you are not on the side of God, but of men."


C
And he called to him the multitude with his disciples, and said to them, "If any man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it; and whoever loses his life for my sake and the gospel's will save it. For what does it profit a man, to gain the whole world and forfeit his life? For what can a man give in return for his life? For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of man also be ashamed, when he comes in the glory of his Father with the holy angels."

B
And he said to them, "Truly, I say to you, there are some standing here who will not taste death before they see that the kingdom of God has come with power."
A
And after six days Jesus took with him Peter and James and John, and led them up a high mountain apart by themselves;

B
and he was transfigured before them, and his garments became glistening, intensely white, as no fuller on earth could bleach them.


C
And there appeared to them Eli'jah with Moses; and they were talking to Jesus.



D
And Peter said to Jesus, "Master, it is well that we are here; let us make three booths, one for you and one for Moses and one for Eli'jah."



D
For he did not know what to say, for they were exceedingly afraid.


C
And a cloud overshadowed them, and a voice came out of the cloud, "This is my beloved Son; listen to him."

B
And suddenly looking around they no longer saw any one with them but Jesus only.
A
And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of man should have risen from the dead.

B
So they kept the matter to themselves, questioning what the rising from the dead meant.


C
And they asked him, "Why do the scribes say that first Eli'jah must come?"


C
And he said to them, "Eli'jah does come first to restore all things; and how is it written of the Son of man, that he should suffer many things and be treated with contempt?

B
But I tell you that Eli'jah has come, and they did to him whatever they pleased, as it is written of him."
A
And when they came to the disciples, they saw a great crowd about them, and scribes arguing with them.

B
And immediately all the crowd, when they saw him, were greatly amazed, and ran up to him and greeted him.


C
And he asked them, "What are you discussing with them?"



D
And one of the crowd answered him, "Teacher, I brought my son to you, for he has a dumb spirit; and wherever 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, and they were not able."




E
And he answered them, "O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me."





F
And they brought the boy to him; and when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth.






G
And Jesus asked his father, "How long has he had this?"






G
And he said, "From childhood. And it has often cast him into the fire and into the water, to destroy him; but if you can do anything, have pity on us and help us."





F
And Jesus said to him, "If you can! All things are possible to him who believes."




E
Immediately the father of the child cried out and said, "I believe; help my unbelief!"



D
And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, "You dumb and deaf spirit, I command you, come out of him, and never enter him again."


C
And after 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."

B
But Jesus took him by the hand and lifted him up, and he arose.
A
And when he had entered the house, his disciples asked him privately, "Why could we not cast it out?"

B
And he said to them, "This kind cannot be driven out by anything but prayer."
A
They went on from there and passed through Galilee.

B
And he would not have any one know it; for he was teaching his disciples, saying to them, "The Son of man will be delivered into the hands of men, and they will kill him; and when he is killed, after three days he will rise."

B
But they did not understand the saying, and they were afraid to ask him.
A
And they came to Caper'na-um;

B
and when he was in the house he asked them, "What were you discussing on the way?"

B
But they were silent; for on the way they had discussed with one another who was the greatest.
A
And he sat down and called the twelve; and he said to them, "If any one would be first, he must be last of all and servant of all."

B
And he took a child, and put him in the midst of them;


C
and taking him in his arms, he said to them, "Whoever receives one such child in my name receives me; and whoever receives me, receives not me but him who sent me."



D
John said to him, "Teacher, we saw a man casting out demons in your name, and we forbade him, because he was not following us."



D
But Jesus said, "Do not forbid him; for no one who does a mighty work in my name will be able soon after to speak evil of me.


C
For he that is not against us is for us.

B
For truly, I say to you, whoever gives you a cup of water to drink because you bear the name of Christ, will by no means lose his reward. Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea. And if your hand causes you to sin, cut it off; it is better for you to enter life maimed than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off; it is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, pluck it out; it is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, where their worm does not die, and the fire is not quenched. For every one will be salted with fire. Salt is good; but if the salt has lost its saltness, how will you season it? Have salt in yourselves, and be at peace with one another."
A
And he left there and went to the region of Judea and beyond the Jordan, and crowds gathered to him again;

B
and again, as his custom was, he taught them.


C
And Pharisees came up and in order to test him asked, "Is it lawful for a man to divorce his wife?"



D
He answered them, "What did Moses command you?"



D
They said, "Moses allowed a man to write a certificate of divorce, and to put her away."


C
But Jesus said to them, "For your hardness of heart he wrote you this commandment.

B
But from the beginning of creation, `God made them male and female.' `For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.' So they are no longer two but one flesh. What therefore God has joined together, let not man put asunder."
A
And in the house the disciples asked him again about this matter.

B
And he said to them, "Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery."
A
And they were bringing children to him, that he might touch them;

B
and the disciples rebuked them.


C
But when Jesus saw it he was indignant, and said to them, "Let the children come to me, do not hinder them; for to such belongs the kingdom of God.


C
Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it."

B
And he took them in his arms and blessed them, laying his hands upon them.
A
And as he was setting out on his journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?"

B
And Jesus said to him, "Why do you call me good? No one is good but God alone.You know the commandments: `Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'"


C
And he said to him, "Teacher, all these I have observed from my youth."



D
And Jesus looking upon him, loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me."




E

A
And Jesus looked around and said to his disciples, "How hard it will be for those who have riches to enter the kingdom of God!"




B
And the disciples were amazed at his words.




E

A
But Jesus said to them again, "Children, how hard it is to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.




B
And they were exceedingly astonished, and said to him, "Then who can be saved?"



D
 Jesus looked at them and said, "With men it is impossible, but not with God; for all things are possible with God.


C
Peter began to say to him, "Lo, we have left everything and followed you."

B
Jesus said, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, 30: who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. But many that are first will be last, and the last first."
A
And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them; and they were amazed, and those who followed were afraid.

B
And taking the twelve again, he began to tell them what was to happen to him, saying, "Behold, we are going up to Jerusalem; and the Son of man will be delivered to the chief priests and the scribes, and they will condemn him to death, and deliver him to the Gentiles; and they will mock him, and spit upon him, and scourge him, and kill him; and after three days he will rise."


C
And James and John, the sons of Zeb'edee, came forward to him, and said to him, "Teacher, we want you to do for us whatever we ask of you."



D
And he said to them, "What do you want me to do for you?"




E
A
And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory."





B
But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?"




E
A
And they said to him, "We are able."





B
And 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; but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared."



D
And when the ten heard it, they began to be indignant at James and John.


C
And Jesus called them to him and said to them, "You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. But it shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be slave of all.

B
For the Son of man also came not to be served but to serve, and to give his life as a ransom for many."
A
And they came to Jericho; and as he was leaving Jericho with his disciples and a great multitude, Bartimae'us, a blind beggar, the son of Timae'us, was sitting by the roadside.

B
And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"


C
And many rebuked him, telling him to be silent;



D
but he cried out all the more, "Son of David, have mercy on me!"




E
And Jesus stopped and said, "Call him."





F
And they called the blind man, saying to him, "Take heart; rise, he is calling you."





F
And throwing off his mantle he sprang up and came to Jesus.




E
And Jesus said to him, "What do you want me to do for you?"



D
And the blind man said to him, "Master, let me receive my sight."


C
And Jesus said to him, "Go your way; your faith has made you well."

B
And immediately he received his sight and followed him on the way.
A
And when they drew near to Jerusalem, to Beth'phage and Bethany, at the Mount of Olives, he sent two of his disciples, and said to them, "Go into the village opposite you, and immediately as you enter it you will find a colt tied, on which no one has ever sat; untie it and bring it. If any one says to you, `Why are you doing this?' say, `The Lord has need of it and will send it back here immediately.'"

B
And they went away,


C
and found a colt tied at the door out in the open street;



D
and they untied it.



D
And those who stood there said to them, "What are you doing, untying the colt?"


C
And they told them what Jesus had said;

B
and they let them go.
A
And they brought the colt to Jesus, and threw their garments on it; and he sat upon it.

B
And many spread their garments on the road, and others spread leafy branches which they had cut from the fields.

B
And those who went before and those who followed cried out, "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming! Hosanna in the highest!"
A
And he entered Jerusalem, and went into the temple;  and when he had looked round at everything, as it was already late, he went out to Bethany with the twelve.On the following day, when they came from Bethany, he was hungry.

B
And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it.


C
When he came to it, he found nothing but leaves, for it was not the season for figs.


C
And he said to it, "May no one ever eat fruit from you again."

B
And his disciples heard it.
A
And they came to Jerusalem.

B
And he entered the temple and began to drive out those who sold and those who bought in the temple,


C
and he overturned the tables of the money-changers and the seats of those who sold pigeons;



D
and he would not allow any one to carry anything through the temple.



D
And he taught, and said to them, "Is it not written, `My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers."


C
And the chief priests and the scribes heard it and sought a way to destroy him;

B
for they feared him, because all the multitude was astonished at his teaching.
A
And when evening came they went out of the city.

B
As they passed by in the morning, they saw the fig tree withered away to its roots.


C
And Peter remembered and said to him, "Master, look! The fig tree which you cursed has withered."


C
And Jesus answered them, "Have faith in God. Truly, I say to you, whoever says to this mountain, `Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him.

B
Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours. And whenever you stand praying, forgive, if you have anything against any one; so that your Father also who is in heaven may forgive you your trespasses."
A
And they came again to Jerusalem.

B
And as he was walking in the temple, the chief priests and the scribes and the elders came to him, and they said to him, "By what authority are you doing these things, or who gave you this authority to do them?"


C
Jesus said to them, "I will ask you a question; answer me, and I will tell you by what authority I do these things. Was the baptism of John from heaven or from men? Answer me."



D
And they argued with one another, "If we say, `From heaven,' he will say, `Why then did you not believe him?' But shall we say, `From men'?" -- they were afraid of the people, for all held that John was a real prophet.




E
So they answered Jesus, "We do not know."




E
And Jesus said to them, "Neither will I tell you by what authority I do these things."



D
And he began to speak to them in parables. "A man planted a vineyard, and set a hedge around it, and dug a pit for the wine press, and built a tower, and let it out to tenants, and went into another country.When the time came, he sent a servant to the tenants, to get from them some of the fruit of the vineyard. And they took him and beat him, and sent him away empty-handed. Again he sent to them another servant, and they wounded him in the head, and treated him shamefully. And he sent another, and him they killed; and so with many others, some they beat and some they killed. He had still one other, a beloved son; finally he sent him to them, saying, `They will respect my son.' But those tenants said to one another, `This is the heir; come, let us kill him, And the inheritance will be ours.' And they took him and killed him, and cast him out of the vineyard.What will the owner of the vineyard do? He will come and destroy the tenants, and give the vineyard to others.


C
Have you not read this scripture: `The very stone which the builders rejected has become the head of the corner; this was the Lord's doing, and it is marvelous in our eyes'?"

B
And they tried to arrest him, but feared the multitude, for they perceived that he had told the parable against them;
A
so they left him and went away.

B
And they sent to him some of the Pharisees and some of the Hero'di-ans, to entrap him in his talk.


C
And they came and said to him, "Teacher, we know that you are true, and care for no man; for you do not regard the position of men, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?"



D
A
But knowing their hypocrisy, he said to them, "Why put me to the test? Bring me a coin, and let me look at it."




B
And they brought one.



D
A
And he said to them, "Whose likeness and inscription is this?"




B
They said to him, "Caesar's."


C
Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."

B
And they were amazed at him.
A
And Sad'ducees came to him, who say that there is no resurrection;

B
and they asked him a question, saying, "Teacher, Moses wrote for us that if a man's brother dies and leaves a wife, but leaves no child, the man must take the wife, and raise up children for his brother.There were seven brothers; the first took a wife, and when he died left no children; and the second took her, and died, leaving no children; and the third likewise; and the seven left no children. Last of all the woman also died. In the resurrection whose wife will she be? For the seven had her as wife."

B
Jesus said to them, "Is not this why you are wrong, that you know neither the scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God said to him, `I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not God of the dead, but of the living; you are quite wrong."
A
And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, "Which commandment is the first of all?"

B
Jesus answered, "The first is, `Hear, O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' The second is this, `You shall love your neighbor as yourself.' There is no other commandment greater than these."


C
And the scribe said to him, "You are right, Teacher; you have truly said that he is one, and there is no other but he; and to love him with all the heart, and with all the understanding, and with all the strength, and to love one's neighbor as oneself, is much more than all whole burnt offerings and sacrifices."


C
And when Jesus saw that he answered wisely, he said to him, "You are not far from the kingdom of God."

B
And after that no one dared to ask him any question.
A
And as Jesus taught in the temple, he said, "How can the scribes say that the Christ is the son of David? David himself, inspired by the Holy Spirit, declared, `The Lord said to my Lord, Sit at my right hand, till I put thy enemies under thy feet.' David himself calls him Lord; so how is he his son?"

B
And the great throng heard him gladly.


C
And in his teaching he said, "Beware of the scribes, who like to go about in long robes, and to have salutations in the market places and the best seats in the synagogues and the places of honor at feasts, who devour widows' houses and for a pretense make long prayers. They will receive the greater condemnation."



D
And he sat down opposite the treasury, and watched the multitude putting money into the treasury.



D
Many rich people put in large sums.


C
And a poor widow came, and put in two copper coins, which make a penny.

B
And he called his disciples to him, and said to them, "Truly, I say to you, this poor widow has put in more than all those who are contributing to the treasury. For they all contributed out of their abundance; but she out of her poverty has put in everything she had, her whole living."
A
And as he came out of the temple, one of his disciples said to him, "Look, Teacher, what wonderful stones and what wonderful buildings!"

B
And Jesus said to him, "Do you see these great buildings? There will not be left here one stone upon another, that will not be thrown down."


C
And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, "Tell us, when will this be, and what will be the sign when these things are all to be accomplished?"



D
And Jesus began to say to them, "Take heed that no one leads you astray. Many will come in my name, saying, `I am he!' and they will lead many astray. And when you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places, there will be famines; this is but the beginning of the birth-pangs.




E
"But take heed to yourselves; for they will deliver you up to councils; and you will be beaten in synagogues; and you will stand before governors and kings for my sake, to bear testimony before them. And the gospel must first be preached to all nations. And when they bring you to trial and deliver you up, do not be anxious beforehand what you are to say; but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. And brother will deliver up brother to death, and the father his child, and children will rise against parents and have them put to death; and you will be hated by all for my name's sake. But he who endures to the end will be saved. "But when you see the desolating sacrilege set up where it ought not to be (let the reader understand), then let those who are in Judea flee to the mountains; let him who is on the housetop not go down, nor enter his house, to take anything away; and let him who is in the field not turn back to take his mantle. And alas for those who are with child and for those who give suck in those days! Pray that it may not happen in winter. For in those days there will be such tribulation as has not been from the beginning of the creation which God created until now, and never will be. And if the Lord had not shortened the days, no human being would be saved; but for the sake of the elect, whom he chose, he shortened the days. And then if any one says to you, `Look, here is the Christ!' or `Look, there he is!' do not believe it. False Christs and false prophets will arise and show signs and wonders, to lead astray, if possible, the elect.




E
But take heed; I have told you all things beforehand. "But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken. And then they will see the Son of man coming in clouds with great power and glory. And then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven."From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near.So also, when you see these things taking place, you know that he is near, at the very gates.



D
Truly, I say to you, this generation will not pass away before all these things take place. Heaven and earth will pass away, but my words will not pass away. "But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father.


C
Take heed, watch; for you do not know when the time will come. It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to be on the watch. Watch therefore -- for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or in the morning -- lest he come suddenly and find you asleep.

B
And what I say to you I say to all: Watch."
A
It was now two days before the Passover and the feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest him by stealth, and kill him;

B
for they said, "Not during the feast, lest there be a tumult of the people."


C
 And while he was at Bethany in the house of Simon the leper, as he sat at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head.



D
But there were some who said to themselves indignantly, "Why was the ointment thus wasted? For this ointment might have been sold for more than three hundred denarii, and given to the poor."



D
And they reproached her.


C
But Jesus said, "Let her alone; why do you trouble her? She has done a beautiful thing to me. For you always have the poor with you, and whenever you will, you can do good to them; but you will not always have me. She has done what she could; she has anointed my body beforehand for burying.

B
And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her."
A
Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 

B
And when they heard it they were glad, and promised to give him money.


C
And he sought an opportunity to betray him.



D
And on the first day of Unleavened Bread, when they sacrificed the passover lamb, his disciples said to him, "Where will you have us go and prepare for you to eat the passover?"



D
And he sent two of his disciples, and said to them, "Go into the city, and a man carrying a jar of water will meet you; follow him,
and wherever he enters, say to the householder, `The Teacher says, Where is my guest room, where I am to eat the passover with my disciples?'


C
And he will show you a large upper room furnished and ready; there prepare for us."

B
And the disciples set out and went to the city, and found it as he had told them; and they prepared the passover.
A
And when it was evening he came with the twelve.

B
And as they were at table eating, Jesus said, "Truly, I say to you, one of you will betray me, one who is eating with me."


C
They began to be sorrowful, and to say to him one after another, "Is it I?"



D
He said to them, "It is one of the twelve, one who is dipping bread into the dish with me.




E
For the Son of man goes as it is written of him, but woe to that man by whom the Son of man is betrayed! It would have been better for that man if he had not been born."




E
And as they were eating, he took bread, and blessed, and broke it, and gave it to them, and said, "Take; this is my body."



D
And he took a cup, and when he had given thanks he gave it to them, and they all drank of it.


C
 And he said to them, "This is my blood of the covenant, which is poured out for many.

B
Truly, I say to you, I shall not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God."
A
And when they had sung a hymn, they went out to the Mount of Olives.

B
And Jesus said to them, "You will all fall away; for it is written, `I will strike the shepherd, and the sheep will be scattered.'


C
But after I am raised up, I will go before you to Galilee."



D
Peter said to him, "Even though they all fall away, I will not."



D
And Jesus said to him, "Truly, I say to you, this very night, before the cock crows twice, you will deny me three times."


C
But he said vehemently, "If I must die with you, I will not deny you."

B
And they all said the same.
A
And they went to a place which was called Gethsem'ane; 

B
and he said to his disciples, "Sit here, while I pray."


C
And he took with him Peter and James and John, and began to be greatly distressed and troubled. And he said to them, "My soul is very sorrowful, even to death; remain here, and watch."



D
And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him.




E
And he said, "Abba, Father, all things are possible to thee; remove this cup from me; yet not what I will, but what thou wilt."





F
And he came and found them sleeping, and he said to Peter, "Simon, are you asleep? Could you not watch one hour?





F
Watch and pray that you may not enter into temptation; the spirit indeed is willing, but the flesh is weak."




E
And again he went away and prayed, saying the same words.



D
And again he came and found them sleeping, for their eyes were very heavy; and they did not know what to answer him.


C
And he came the third time, and said to them, "Are you still sleeping and taking your rest? It is enough; the hour has come; the Son of man is betrayed into the hands of sinners.

B
Rise, let us be going; see, my betrayer is at hand."
A
And immediately, while he was still speaking, Judas came, one of the twelve, and with him a crowd with swords and clubs, from the chief priests and the scribes and the elders.

B
Now the betrayer had given them a sign, saying, "The one I shall kiss is the man; seize him and lead him away under guard."


C And when he came, he went up to him at once, and said, "Master!"



D
And he kissed him.




E
And they laid hands on him and seized him.





F
But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear.





F
[Return it to its place!]




E
And Jesus said to them, "Have you come out as against a robber, with swords and clubs to capture me? Day after day I was with you in the temple teaching, and you did not seize me. But let the scriptures be fulfilled."



D
And they all forsook him, and fled.


C
And a young man followed him, with nothing but a linen cloth about his body;

B
and they seized him, but he left the linen cloth and ran away naked.
A
And they led Jesus to the high priest; and all the chief priests and the elders and the scribes were assembled.

B
And Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, and warming himself at the fire.


C
Now the chief priests and the whole council sought testimony against Jesus to put him to death; but they found none.



D
For many bore false witness against him, and their witness did not agree.




E
And some stood up and bore false witness against him, saying, "We heard him say, `I will destroy this temple that is made with hands, and in three days I will build another, not made with hands."





F
Yet not even so did their testimony agree.






G
And the high priest stood up in the midst, and asked Jesus, "Have you no answer to make? What is it that these men testify against you?"







H
But he was silent and made no answer.








I
Again the high priest asked him, "Are you the Christ, the Son of the Blessed?"









J
And Jesus said, "I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven."










K
A
And the high priest tore his garments, and said, "Why do we still need witnesses? You have heard his blasphemy. What is your decision?"











B
And they all condemned him as deserving death.










K
A
And some began to spit on him, and to cover his face, and to strike him, saying to him, "Prophesy!"











B
And the guards received him with blows









J
And as Peter was below in the courtyard, one of the maids of the high priest came; and seeing Peter warming himself,








I
she looked at him, and said, "You also were with the Nazarene, Jesus."







H
But he denied it, saying, "I neither know nor understand what you mean." And he went out into the gateway.






G
And the maid saw him, and began again to say to the bystanders, "This man is one of them."





F
But again he denied it.




E
And after a little while again the bystanders said to Peter, "Certainly you are one of them; for you are a Galilean."



D
But he began to invoke a curse on himself and to swear, "I do not know this man of whom you speak."


C
And immediately the cock crowed a second time.

B
And Peter remembered how Jesus had said to him, "Before the cock crows twice, you will deny me three times." And he broke down and wept
A
And as soon as it was morning the chief priests, with the elders and scribes, and the whole council held a consultation;

B
and they bound Jesus and led him away and delivered him to Pilate.


C
And Pilate asked him, "Are you the King of the Jews?"



D
And he answered him, "You have said so."




E
And the chief priests accused him of many things.





F
And Pilate again asked him, "Have you no answer to make? See how many charges they bring against you."






G
But Jesus made no further answer, so that Pilate wondered.







H
Now at the feast he used to release for them one prisoner for whom they asked.








I
And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barab'bas.









J
And the crowd came up and began to ask Pilate to do as he was wont to do for them.









J
And he answered them, "Do you want me to release for you the King of the Jews?"








I
For he perceived that it was out of envy that the chief priests had delivered him up.







H
But the chief priests stirred up the crowd to have him release for them Barab'bas instead.






G
And Pilate again said to them, "Then what shall I do with the man whom you call the King of the Jews?"





F
And they cried out again, "Crucify him."




E
And Pilate said to them, "Why, what evil has he done?"



D
But they shouted all the more, "Crucify him."


C
So Pilate, wishing to satisfy the crowd, released for them Barab'bas;

B
and having scourged Jesus, he delivered him to be crucified.
A
And the soldiers led him away inside the palace (that is, the praetorium); and they called together the whole battalion.

B
And they clothed him in a purple cloak, and plaiting a crown of thorns they put it on him.


C
And they began to salute him, "Hail, King of the Jews!"


C
And they struck his head with a reed, and spat upon him, and they knelt down in homage to him.

B
And when they had mocked him, they stripped him of the purple cloak, and put his own clothes on him.
A
And they led him out to crucify him. And they compelled a passer-by, Simon of Cyre'ne, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. And they brought him to the place called Gol'gotha (which means the place of a skull).

B
 [a verse to match 15:39, probably resembling Mt 27:36, is missing here]


C
A
And they offered him wine mingled with myrrh; but he did not take it.



B
And they crucified him,



C
and divided his garments among them, casting lots for them, to decide what each should take




D
And it was the third hour, when they crucified him.





E
And the inscription of the charge against him read, "The King of the Jews."






F
A
And with him they crucified two robbers, one on his right and one on his left.








B
And those who passed by derided him, wagging their heads, and saying, "Aha! You who would destroy the temple and build it in three days, save yourself, and come down from the cross!"






F'

B
So also the chief priests mocked him to one another with the scribes, saying, "He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross, that we may see and believe."







A
Those who were crucified with him also reviled him.





E
And when the sixth hour had come, there was darkness over the whole land until the ninth hour.




D
And at the ninth hour Jesus cried with a loud voice, "E'lo-i, E'lo-i, la'ma sabach-tha'ni?" which means, "My God, my God, why hast thou forsaken me?"


C
A
And some of the bystanders hearing it said, "Behold, he is calling Eli'jah."And one ran and, filling a sponge full of vinegar, put it on a reed and gave it to him to drink, saying, "Wait, let us see whether Eli'jah will come to take him down."



B
And Jesus uttered a loud cry, and breathed his last.



C
And the curtain of the temple was torn in two, from top to bottom.

B
And when the centurion, who stood facing him, saw that he thus breathed his last, he said, "Truly this man was the Son of God!"
A
There were also women looking on from afar, among whom were Mary Mag'dalene, and Mary the mother of James the younger and of Joses, and Salo'me, who, when he was in Galilee, followed him, and ministered to him; and also many other women who came up with him to Jerusalem.

B
And when evening had come, since it was the day of Preparation, that is, the day before the sabbath,


C
Joseph of Arimathe'a, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate, and asked for the body of Jesus.



D
And Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he was already dead. And when he learned from the centurion that he was dead, he granted the body to Joseph.



D
And he bought a linen shroud, and taking him down, wrapped him in the linen shroud, and laid him in a tomb which had been hewn out of the rock; and he rolled a stone against the door of the tomb.


C
Mary Mag'dalene and Mary the mother of Joses saw where he was laid.

B
And when the sabbath was past, Mary Mag'dalene, and Mary the mother of James, and Salo'me, bought spices, so that they might go and anoint him.
A
And very early on the first day of the week they went to the tomb when the sun had risen.


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