Mark 6 All

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Summary

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Discussion

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• Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.

• Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.

• Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.

It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.

Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.

• Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.

• Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.

• Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.

• Mark 3:29: Unpardonable sin. See "The Sin Against the Spirit in Mark 3" by Mogget at the FPR blog.

• Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.

• Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.

• Mark 4:1-9: Seeds. Other places in Scripture where seeds are used as a symbol of the Gospel are Isaiah 55:10 and Alma 32:30. This chapter in Mark also includes two other parables using the image of a seed, beginning in Mark 4:26 and Mark 4:30.

• Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."

• Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.

• Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.

• Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."

• Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."

• Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.

• Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.

• Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.

• Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.

• Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.

• Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.

• Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.

• Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."

• Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.

• Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.

• Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.

• Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.

• Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions

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• Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?

• Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?

• Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?

• Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application

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Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources

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• Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)

• Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.

• Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

• Mark 5:41-43: Use of Aramaic. See Counter Arguments to Aramaic Primacy to see how New Testament Aramaic expressions are used to strengthen the position that the original New Testament was written in Greek, not Aramaic as some claim.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

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Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

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Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
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Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 6b-8a / Verses 6:7-8:21
Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10

This page would ideally always be under construction. You are invited to contribute.

Summary

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

• Mark 6:8: Scrip. "Scrip" (Greek pera) in verse 8 refers to a wallet or small leather bag.

• Mark 6:11. The second sentence of verse 11 ("Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.") is not included in all manuscripts. It is often omitted from modern translations.

• Mark 6:14. It appears from verse 14 that John the Baptist had become extremely well-known and was recognized as a prophet by many.

• Mark 6:14-29. Mark seems to place great importance on John the Baptist, not only opening his gospel with an account of him but also devoting 16 verses here to his death.

• Mark 6:26. It is interesting that Mark's account of John the Baptist's death seems surprisingly sympathetic to King Herod. Mark notes that Herod felt bad about having to have John killed (verse 26), and that Herod in fact respected John. It is as if Herod's sin isn't one of murder but one of naivete over what Herodias was willing to ask for. Mark certainly doesn't justify the killing, but neither does he condemn it in a way that might be expected. This approach is in keeping with Mark's style, which is almost journalistic, presenting the facts with little direct interpretation (in contrast with, for example, John's gospel, which is highly interpretive).

• Mark 6:30-34. The picture painted in verses 30-34 is one of Jesus and his disciples wanting to get away for a much-needed rest. Spending some time away from the crowds is apparently their intent until Jesus sees the crowd of people. Here, their need isn't one of physical healing, but of being taught, so Jesus obliges.

• Mark 6:30-44. See "Loaves, Fishes, and Understanding" by Julie Smith at the T&S blog for a discussion of the miracle recounted here in light of that miracle recounted in Mark 8:1-9.

• Mark 6:34. As in verse 34, in Matthew 9:36 it is stated in a different context that Jesus had compassion on people because they were like sheep without a shepherd. These are the only two instances in the synoptic gospels (Matthew, Mark and Luke) where Jesus is referred to as a shepherd, although the term is used several times in the gospel of John. Examples in John include John 10:11 and John 10:14, where Jesus says, "I am the good shepherd."

• Mark 6:36-37. This may have been a lesson for the 12 disciples as much as the people present. After Jesus told them (verse 36) to get something for the people to eat, their response is almost a sarcastic one (verse 37), something along the lines of "What are we supposed to do? Go spend $10,000 getting these people something to eat?" Clearly, they did not know what would happen next.

• Mark 6:37. The word translated as "pennyworth" is the Greek denarii, plural of denarius, a silver coin weighing almost 4 grams. It is believed to be the amount a common worker would earn in about a day.

• Mark 6:44. The word translated as "men" in verse 44 is aner, which usually refers to adult males specifically, rather than anthropos, which in the King James Version is translated the same way but usually refers to people in general. So, as indicated in Matthew 14:21, there were additionally many women and children who were fed.

• Mark 6:48. The "fourth watch of the night" would have been between 3 and 6 a.m.

• Mark 6:49. The Greek word translated as "spirit" is phantasma, a ghost. It is not the same word as pneuma, which is used, for example, to refer to the Holy Spirit.

• Mark 7:3: Hand washing. In their ritual cleaning, the scribes and Pharisees in this story went far beyond what the law of Moses required, but they put compliance with these rituals on the same level as complying with the law that had been revealed. As Jesus notes later (verse 8), they were following human tradition. Jesus doesn't criticize the following of such traditions per se, but rather the hypocrisy in this case of the way it was done.

• Mark 7:6: Hypocrites. Our English word "hypocrites" is little changed from the Greek word (hupokrites). The Greek word earlier referred to a stage actor and came to mean someone who pretends to be someone or something he is not.

• Mark 7:11: Corban. Corban is a Hebrew word referring to something set aside as a gift to God, and this is the only place in the New Testament where the word is used. Jesus is referring to a practice at the time where someone would pronounce certain money or goods as corban, meaning that the resources would be irrevocably committed to God and thus unavailable for other purposes including the honoring of one's parents.

• Mark 7:14-23. In verses 14-23, Jesus shows that he is far more concerned about what is going on inside of a person, about the person's inner qualities, than he is about outside conformity with rules that aren't all that important. He does this in quite strong language, even suggesting (in verse 19) that the Jewish dietary laws are irrelevant. His railings are directed most against the hypocrisy of those who follow the details of some laws while ignoring what's more important.

Of the sins listed in verses 21-22, some are sins of behavior (murder, sexual immorality), while others are sins of the heart (covetousness, pride, foolishness). But Jesus emphasizes that all of them are first and foremost something that happens from within. Jesus here isn't calling for stricter adherence to law, but rather for inner change that manifests itself in righteous living.

• Mark 7:15: Defile. The Greek verb for "defile" (koinoo) as in verse 15 generally means to make something ritually unclean.

• Mark 7:19: Draught. "Draught" (Greek aphedron) refers to a place where human waste is dumped. Modern translations of the word include "waste," "latrine" and "sewer." "Purging" is the Greek katharizo (related to the English "catharsis"), meaning to purify or make clean. In essence, Jesus is saying that (ritually) unclean foods don't hurt people, because they end up going in the waste anyway.

• Mark 7:20, 23: Defile. The Greek verb for "defile" (koinoo) as in verse 20 generally means to make something ritually unclean.

• Mark 7:24-30. This is one of the more interesting stories in Mark, both because of the somewhat unusual behavior of Jesus as well as the insight it gives into the times.

First, it should be noted that it was unusual in this culture for women to approach men with direct requests such as this. At best, she would have been seen as pushy. In fact, from the account given in Matthew, it appears that the disciples were annoyed with her and merely wanted to get rid of her. Since there would have been little reason for a Greek woman to learn Aramaic, she probably wasn't even speaking their language. (This story is one indication that Jesus may have spoken Greek in addition to his native Aramaic.)

Jesus here is no less accommodating at first. In the Matthew account, he doesn't even answer her. Here he suggests that his ministry is toward the Jews, and he compares non-Jews to dogs. To a casual observer, Jesus and the disciples would have even appeared rude, and it would have appeared that the woman wasn't going to get the help she so desperately wanted for her daughter.

And then the story changes, and it is the woman who changes it. She very easily could have become rude in response. Instead, she responds with a witty retort — but even the dogs get something. At this point, one can almost imagine Jesus and his disciplines doing a double-take; this wasn't the likely response, and it was one that certainly would get attention.

So Jesus heals her daughter and praises the woman for what she has done. This follows a pattern of what we have seen in Mark, that Jesus heals people because of the faith they (or their relatives) have shown.

• Mark 7:34. The word ephphatha is Aramaic.

• Mark 8:16ff. The disciples are portrayed here as being very slow to learn. After seeing Jesus twice make sure that thousands were fed, they still worry about not having enough to eat.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

• Mark 6:8-9. Why did Jesus insist that the disciples go out with the barest of essentials?

• Mark 6:52. Why were the disciples' hearts hardened?

• Mark 8:4. Why do the disciples have to ask the question of verse 4? After the feeding of the 5,000, surely they should have known that the food would be provided.

• Mark 8:11. What type of sign were the Pharisees looking for in verse 11? It seems like Jesus had already given plenty of signs. And what does Jesus mean when he says no sign would be given in this generation?

• Mark 8:15. What is Jesus warning about in verse 15?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Chapters 3b-6a                      Next page: Chapters 8b-10