派遣門徒傳教 – 第六章 – MARK – CHAPTER 6

派遣門徒傳教

1. 2. 3. 4. 5. 6. 7. 8. 9.

 10. 1112. 131415. 16.

Chapter 6

第六章

 

納匝肋人不信耶穌

6:1 耶穌從那裡起身,來到自己的家鄉,門徒也跟了他來。

6:2 到了安息日,他便開始在會堂裡教訓人:眾人聽了,就驚訝說:「他這一切是從那裡來的
呢?所賜給他的是什麼樣的智慧?怎麼藉他的手行出這樣的奇能?

6:3 這人不就是那個木匠嗎?他不是瑪利亞的兒子,雅各伯、若瑟、猶達、西滿的兄弟嗎?他的
姊妹不是也都在我們這裡嗎?」他們便對他起了反感。

6:4 耶穌對他們說:「先知除了在自己的本鄉、本族、和本家外,是沒有不受尊敬的。」

6:5 耶穌在那裡不能行什麼奇能,只給少數的幾個病人覆手,治好了他們。

6:6 他因他們的無信心而感到詑異,遂周遊四周各村施教去了。

派遣十二宗徒出外傳教

6:7 耶穌叫來十二門徒,開始派遣他們兩個兩個地出去,賜給他們制伏邪魔的權柄,

6:8 囑咐他們在路上除了一根棍杖外,什麼也不要帶:不要帶食物,不要帶口袋,也不要在腰帶
裡帶銅錢;

6:9 卻要穿鞋,不要穿兩件內衣。

6:10 又對他們說:「你們無論在那裡,進了一家,就住在那裡,直到從那裡離去;

6:11 無論何處不接待你們,或不聽從你們,你們就從那裡出去,拂去你們腳下的塵土,作為反對
他們的證據。」

6:12 他們就出去宣講,使人悔改,

6:13 並驅逐了許多魔鬼,且給許多病人傅油,治好了他們。

黑落德以為若翰復活

6:14 因為耶穌的名聲傳揚出去,黑落德王也聽到了。有人說:「洗者若翰從死者中復活了,為
此,這些奇能纔在他身上運行。」

6:15 但也有人說:「他是厄里亞。」更有人說:「他是先知,好像古先知中的一位。」

6:16 黑落德聽了,卻說:「是我所斬首的若翰復活了!」

6:17 原來這個黑落德,為了他兄弟斐理伯的妻子黑落狄雅的原故,因為他娶了她為妻,曾遣人逮
捕了若翰,把他押在監裡;

6:18 因為若翰曾給黑落德說:「你不可佔有你的兄弟的妻子。」

6:19 黑落狄雅便懷恨他,願意殺害他,只是不能,

6:20 因為黑落德敬畏若翰,知道他是一個正義聖潔的人,曾保全了他;幾時聽他講道,就甚覺困
惑,但仍樂意聽他。

6:21 好機會的日子到了:當黑落德在自己的生日上,為自己的重要官員、軍官和加里肋亞的顯
要,設了筵席的時候,

6:22 那個黑落狄雅的女兒便進來跳舞,獲得了黑落德和同席人的歡心。王便對女孩子說:「你要
什麼,向我求罷!我必賜給你!」

6:23 又對她發誓說:「無論你求我什麼,就是我王國的一半,我也必定給你!」

6:24 她便出去問她的母親說:「我該求什麼?」她母親答說:「洗者若翰的頭。」

6:25 她便立刻進去,到王面前要求說:「我要你立刻把洗者若翰的頭,放在盤子裡給我!」

 6:26 王遂十分憂鬱;但為了誓言和同席的人,不願對她食言,

6:27 王遂即差遣衛兵,吩咐把若翰的頭送來。衛兵便去,在監裡斬了若翰的頭,

6:28 把他的頭放在盤子裡送來,交給了那女孩子,那女孩子便交給了自己的母親。

6:29 若翰的門徒聽說了,就來領去了他的屍身,把他安葬在墳墓裡。

首次增餅

6:30 宗徒們聚集到耶穌跟前,將他們所作所教的一切,都報告給耶穌。

 6:31 耶穌向他們說:「你們來,私下到荒野的地方去休息一會兒!」這是因為來往的人很多,以
致他們連吃飯的工夫也沒有。
6:32 他們便乘船私下往荒野的地方去了。

6:33 人看見他們走了。許多人也知道他們要去的地方,便從各城徒步,一起往那裡奔走,且在他
們以先到了。

6:34 耶穌一下船,看見一大夥群眾,就對他們動了憐憫的心,因為他們好像沒有牧人的羊,遂開
口教訓他們許多事。

6:35 時間已經很晚了,他的門徒來到他跟前說:「這地方是荒野,且時間已經很晚了,

6:36 請你遣散他們,好叫他們往四周田舍村莊去,各自買東西吃。」

6:37 耶穌卻回答說:「你們自己給他們吃的罷!」門徒向他說:「我們去買二百塊銀錢的餅給他
們吃嗎?」

6:38 耶穌問他們說:「你們有多少餅?去看看!」他們一知道了,就說:「五個餅,兩條魚。」

6:39 於是耶穌吩咐他們,叫眾人一夥一夥地坐在青草地上。

6:40 人們就一組一組地坐下:或一百人,或五十人。

6:41 耶穌拿起那五個餅和那兩條魚來,舉目向天,祝福了,把餅擘開,遞給門徒,叫他們擺在眾
人面前,把兩條魚也分給眾人。

6:42 眾人吃了,也都飽了;

6:43 人就把剩餘的碎塊收了滿滿十二筐;還有魚的碎塊。

6:44 吃餅的,男人就有五千。

步行水面

6:45 耶穌即刻催迫門徒們上船,先到那邊貝特賽達去,這其間他遣散了群眾。

6:46 耶穌辭別了眾人之後,便往山上祈禱去了。

6:47 到了夜晚,船已在海中,耶穌獨自在陸地上。

6:48 他看見門徒艱苦地在搖櫓,他們正遇著逆風。約夜間四更時分,耶穌步行海面,朝著他們走
來,有意越過他們。

6:49 門徒看見他步行海上,以為是個妖怪,就都驚叫起來,

6:50 因為眾人都看見了他,遂都驚慌不已。耶穌連忙與他們講話,向他們說:「放心!是我。不
要怕!」
6:51 遂到他們那裡上了船,風就停了。他們心中越發驚奇,

6:52 因為他們還不明白關於增餅的事,他們的心還是遲鈍。

6:53 他們渡到了陸地,來到革乃撒勒,就靠了岸。

6:54 他們剛一下船,人立刻認出他來,

6:55 便跑遍那全地域,開始用床把有病的人,抬到聽說耶穌所在的地方去。

6:56 凡耶穌所到的地方,或村莊,或城市,或鄉間,人都把患病的人放在街道上,求耶穌容許他
們,至少摸摸他的衣邊;凡摸到他的,就都痊癒了

ENGLISH

1. 2. 3. 4. 5. 6. 7. 8. 9.

 10. 1112. 131415. 16.

Chapter 6

He departed from there and came to his native place, 1 accompanied by his disciples.

2 When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands!

Is he not the carpenter, 3 the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.

4 Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.”

So he was not able to perform any mighty deed there, 5 apart from curing a few sick people by laying his hands on them.

6He was amazed at their lack of faith. He went around to the villages in the vicinity teaching.

He summoned the Twelve 6 and began to send them out two by two and gave them authority over unclean spirits.

7 He instructed them to take nothing for the journey but a walking stick – no food, no sack, no money in their belts.

They were, however, to wear sandals but not a second tunic.

10 8 He said to them, “Wherever you enter a house, stay there until you leave from there.

11Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.”

12 So they went off and preached repentance.

13 9 They drove out many demons, and they anointed with oil many who were sick and cured them.

14 10 King Herod 11 heard about it, for his fame had become widespread, and people were saying, “John the Baptist has been raised from the dead; that is why mighty powers are at work in him.”

15 Others were saying, “He is Elijah”; still others, “He is a prophet like any of the prophets.”

16 But when Herod learned of it, he said, “It is John whom I beheaded. He has been raised up.”

17 12 Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married.

18 John had said to Herod, “It is not lawful for you to have your brother’s wife.”

19 Herodias 13 harbored a grudge against him and wanted to kill him but was unable to do so.

20 Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him.

21 She had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee.

22 Herodias’s own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, “Ask of me whatever you wish and I will grant it to you.”

23 He even swore (many things) to her, “I will grant you whatever you ask of me, even to half of my kingdom.”

24 She went out and said to her mother, “What shall I ask for?” She replied, “The head of John the Baptist.”

25 The girl hurried back to the king’s presence and made her request, “I want you to give me at once on a platter the head of John the Baptist.”

26 The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to 

27 So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison.

28 He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother.

29 When his disciples heard about it, they came and took his body and laid it in a tomb.

30 The apostles 14 gathered together with Jesus and reported all they had done and taught.

3115 He said to them, “Come away by yourselves to a deserted place and rest a while.” People were coming and going in great numbers, and they had no opportunity even to eat.

32 So they went off in the boat by themselves to a deserted place.

33 People saw them leaving and many came to know about it. They hastened there on foot from all the towns and arrived at the place before them.

34 When he disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.

35 16 By now it was already late and his disciples approached him and said, “This is a deserted place and it is already very late.

36 Dismiss them so that they can go to the surrounding farms and villages and buy themselves something to eat.”

37 He said to them in reply, “Give them some food yourselves.” But they said to him, “Are we to buy two hundred days’ wages worth of food and give it to them to eat?”

38 He asked them, “How many loaves do you have? Go and see.” And when they had found out they said, “Five loaves and two fish.”

39 So he gave orders to have them sit down in groups on the green grass.

40 17 The people took their places in rows by hundreds and by fifties.

41 Then, taking the five loaves and the two fish and looking up to heaven, he said the blessing, broke the loaves, and gave them to (his) disciples to set before the people; he also divided the two fish among them all. 18

42 They all ate and were satisfied.

43 And they picked up twelve wicker baskets full of fragments and what was left of the fish.

44 Those who ate (of the loaves) were five thousand men.

4519 Then he made his disciples get into the boat and precede him to the other side toward Bethsaida, 20 while he dismissed the crowd.

46 21 And when he had taken leave of them, he went off to the mountain to pray.

47 When it was evening, the boat was far out on the sea and he was alone on shore.

48 Then he saw that they were tossed about while rowing, for the wind was against them. About the fourth watch of the night, he came toward them walking on the sea. 22 He meant to pass by them.

49 But when they saw him walking on the sea, they thought it was a ghost and cried out.

50 23 They had all seen him and were terrified. But at once he spoke with them, “Take courage, it is I, do not be afraid!”

51 He got into the boat with them and the wind died down. They were (completely) astounded.

52 They had not understood the incident of the loaves. 24 On the contrary, their hearts were hardened.

53 After making the crossing, they came to land at Gennesaret and tied up there.

54 As they were leaving the boat, people immediately recognized him.

55 They scurried about the surrounding country and began to bring in the sick on mats to wherever they heard he was.

56 Whatever villages or towns or countryside he entered, they laid the sick in the marketplaces and begged him that they might touch only the tassel on his cloak; and as many as touched it were healed.Resultado de imagen de imagenes de la biblia san marcos

Índice de capítulos

1. 2. 3. 4. 5. 6. 7. 8. 9.

 10. 1112. 131415. 16.

 OLD  TESTAMENT

NEW TESTAMENT

[11 ] His native place: the Greek word patris here refers to Nazareth (cf  Mark 1:9;  Luke 4:16,  23-24) though it can also mean native land.
2 [2-6] See the note on  Matthew 13:54-58.
3 [3] Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have “the carpenter’s son,” as in  Matthew 13:55. Son of Mary: contrary to Jewish custom, which calls a man the son of his father, this expression may reflect Mark’s own faith that God is the Father of Jesus ( Mark 1:1,  11;  8:38;  13:32;  14:36). The brother of James . . . Simon: in Semitic usage, the terms “brother,” “sister” are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf  Genesis 14:16;  29:15;  Lev 10:4. While one cannot suppose that the meaning of a Greek word should be sought in the first place from Semitic usage, the Septuagint often translates the Hebrew ah by the Greek word adelphos, “brother,” as in the cited passages, a fact that may argue for a similar breadth of meaning in some New Testament passages. For instance, there is no doubt that in v 17, “brother” is used of Philip, who was actually the half-brother of Herod Antipas. On the other hand, Mark may have understood the terms literally; see also  Mark 3:31-32;  Matthew 12:46;  13:55-56;  Luke 8:19;  John 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary’s perpetual virginity.
4 [4] A prophet is not without honor except . . . in his own house: a saying that finds parallels in other literatures, especially Jewish and Greek, but without reference to a prophet. Comparing himself to previous Hebrew prophets whom the people rejected, Jesus intimates his own eventual rejection by the nation especially in view of the dishonor his own relatives had shown him ( Mark 3:21) and now his townspeople as well.
5 [5] He was not able to perform any mighty deed there: according to Mark, Jesus’ power could not take effect because of a person’s lack of faith.
6 [7-13] The preparation for the mission of the Twelve is seen in the call (1) of the first disciples to be fishers of men ( Mark 1:16-20), (2) then of the Twelve set apart to be with Jesus and to receive authority to preach and expel demons (Mark 3:13-19). Now they are given the specific mission to exercise that authority in word and power as representatives of Jesus during the time of their formation.
7 [8-9] In Mark the use of a walking stick ( Mark 6:8) and sandals ( Mark 6:9) is permitted, but not in  Matthew 10:10 nor in  Luke 10:4. Mark does not mention any prohibition to visit pagan territory and to enter Samaritan towns. These differences indicate a certain adaptation to conditions in and outside of Palestine and suggest in Mark’s account a later activity in the church. For the rest, Jesus required of his apostles a total dependence on God for food and shelter; cf  Mark 6:35-44;  8:1-9.
8 [10-11] Remaining in the same house as a guest ( Mark 6:10) rather than moving to another offering greater comfort avoided any impression of seeking advantage for oneself and prevented dishonor to one’s host. Shaking the dust off one’s feet served as testimony against those who rejected the call to repentance.
9 [13] Anointed with oil . . . cured them: a common medicinal remedy, but seen here as a vehicle of divine power for healing.
10 [14-16] The various opinions about Jesus anticipate the theme of his identity that reaches its climax in  Mark 8:27-30.
11 [14] King Herod: see the note on  Matthew 14:1.
12 [17-29] Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus ( Mark 15:1-47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death ( Mark 6:26-27;  15:9-10,  14-15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial ( Mark 6:29;  15:45-46).
13 [19] Herodias: see the note on  Matthew 14:3.
14 [30] Apostles: here, and in some manuscripts at  Mark 3:14, Mark calls apostles (i.e., those sent forth) the Twelve whom Jesus sends as his emissaries, empowering them to preach, to expel demons, and to cure the sick ( Mark 6:13). Only after Pentecost is the title used in the technical sense.
15 [31-34] The withdrawal of Jesus with his disciples to a desert place to rest attracts a great number of people to follow them. Toward this people of the new exodus Jesus is moved with pity; he satisfies their spiritual hunger by teaching them many things, thus gradually showing himself the faithful shepherd of a new Israel; cf  Numbers 27:17;  Ezekiel 34:15.
16 [35] See the note on  Matthew 14:13-21. Compare this section with  Mark 8:1-9. The various accounts of the multiplication of loaves and fishes, two each in Mark and in Matthew and one each in Luke and in John, indicate the wide interest of the early church in their eucharistic gatherings; see, e.g.,  Mark 6:41;  8:6;  14:22; and recall also the sign of bread in Exodus 16;  Deut 8:3-16;  Psalm 78:24-25;  105:40;  Wisdom 16:20-21.
17 [40] The people . . . in rows by hundreds and by fifties: reminiscent of the groupings of Israelites encamped in the desert ( Exodus 18:21-25) and of the wilderness tradition of the prophets depicting the transformation of the wasteland into pastures where the true shepherd feeds his flock ( Ezekiel 34:25-26) and makes his people beneficiaries of messianic grace.
18 [41] On the language of this verse as eucharistic (cf  Mark 14:22), see the notes on  Matthew 14:19,  20. Jesus observed the Jewish table ritual of blessing God before partaking of food.
19 [45-52] See the note on  Matthew 14:22-33.
20 [45] To the other side toward Bethsaida: a village at the northeastern shore of the Sea of Galilee.
21 [46] He went off to the mountain to pray: see  Mark 1:35-38. In  John 6:15 Jesus withdrew to evade any involvement in the false messianic hopes of the multitude.
22 [48] Walking on the sea: see the notes on  Matthew 14:22-33 and on  John 6:19.
23 [50] It is I, do not be afraid!: literally, “I am.” This may reflect the divine revelatory formula of  Exodus 3:14;  Isaiah 41:4,  10,  14;  43:1-3,  10,  13. Mark implies the hidden identity of Jesus as Son of God.
24 [52] They had not understood . . . the loaves: the revelatory character of this sign and that of the walking on the sea completely escaped the disciples. Their hearts were hardened: in  Mark 3:5-6 hardness of heart was attributed to those who did not accept Jesus and plotted his death. Here the same disposition prevents the disciples from comprehending Jesus’ self-revelation through signs; cf  Mark 8:17.

Índice de capítulos

1. 2. 3. 4. 5. 6. 7. 8. 9.

 10. 1112. 131415. 16.

OLD  TESTAMENT

NEW TESTAMENT


 
 

Close