Marcus: Chapter 12

He begins to speak to them by analogy — A person plants a vineyard, and places a fence around it, and digs a vat, and builds a tower, and entrusts it to farmers, and goes abroad. He sends a slave to the farmers [when it is] time, to get from the farmers some of the fruit of the vineyard. Seizing him, they beat [him] and send [him] away empty[handed].

Again he sends to them another slave. They wound that one in the head and disrespect him. And he sends another. That one they kill, and many others, flaying some and killing some.

He still has one, an only son; he sends him last to them, saying, ‘They will turn aside [for] my son.’ But these farmers say to themselves, ‘This is the heir, here, we’ll kill him, and the inheritance will be ours.’ Seizing [him], they kill him, and throw him outside the vineyard.

What will the master of the vineyard do? He will come and destroy the farmers, and give the vineyard to others.

— Do you not know this writing? ‘A stone which the builders rejected, this has become the head of the corner; this came from the Master, and was amazing in our eyes.’

They seek [a way] to seize him, but they fear the crowd, knowing that he spoke the analogy about them. Releasing him, they leave.

They send to him some of the Separatists and the Herodians to trap him in [his] ideas. They say to him — Teacher, we know that you are true, and are not worried about [the opinion] of anyone, for you do not watch peoples’ faces, but you teach from the truth the way of God. Is it permitted to pay the head tax to Caesar or not? Should we pay or not?

But he, knowing their hypocrisy, says to them — Why do you test me? Bring to me a denarius to look at. They bring [it].

— Whose is this image and this epigraph? he says to them.

— Caesar’s, they say to him.

And Yoshua says to them — Give to Caesar the [things] of Caesar, and the [things] of God to God.

They marvel at him.

[There] come Saddoukaioi before him, those who say [there] is no rising, and question him, saying — Teacher, Moshe wrote for us that if someone’s brother dies, and leaves a woman, and does not leave a child, he should take his brother’s woman and raise up seed for his brother.

There were seven brothers, and the first took a woman, and dying did not leave seed. The second took her, and died without leaving seed, and the third the same. And the seven did not leave seed. Last of all, the woman died. In the rising, when they rise whose woman will she be? For the seven had her as [their] woman.

Yoshua says to them — [How] confused you are, knowing neither the writings nor the power of God! For when they rise from [among] the dead, they neither marry nor are married, but are as the Messengers in the skies.

As for [those among] the dead, have you not learned from the book of Moshe about the bush where God spoke to him, saying, ‘It is I, the God of Avraam and the God of Yitsaak and the God of Yaakov’? He is not a god of the dead, but of the living. You are greatly confused.

One of the scholars comes before him, and hears them debating. Perceiving that he has well answered them, he asks him — Which is the primary command of all?

Yoshua responds — The first is, ‘Hear, Yisroel, your God the Master is one Master, and you shall love your God the Master out of your whole heart, and out of your whole self, and out of your whole cognition, and out of your whole strength.’

The second [is] this: ‘You shall love your neighbor as yourself.’ There is no other command greater than these.

And the scholar says to him — Well [said], teacher; you speak truth, that ‘He is one, and there is no other than he,’ and ‘to love him from a whole heart, and from a whole integrity, and from a whole strength,’ and ‘to love neighbor as self’ are far beyond all burned sacrifices and rituals.

Yoshua, seeing him respond sensibly, says to him — You are not far from the kingdom of God.

No one attempts to question him any longer. Responding, Yoshua says, teaching in the sanctum — How [is it that] the scholars say that the chosen one [is] a son of Dawid? Dawid himself said, in the Sacred Æther, ‘Said the master to my master, “Sit at my right until I place your enemies under your feet.”’ Dawid himself says to him, ‘Master;’ from where is his son?

The large crowd listens to him with pleasure. In his teaching he says — Look away from the scholars who wish to walk around in robes and embrace in the public square, and [have] the first seats in the synagogues and the first places at meals — the devourers of widows’ estates — and pray at length with ulterior motives. These will receive more than the usual judgement.

Sitting across from the treasury, he watches how the crowd throws copper into the [donation] depository: many rich [people] throw much.

One poor widow comes and throws in two coins, which make a quadrans. Gathering his students, he says to them — Amen I say to you that this poor widow has thrown [in] more than all those throwing into the treasury. For all are throwing [in] out of their excess, but she in her need throws in all she has, the whole of her living.

Marcus: Chapter 11

When they draw near to Yerushalem, to Beth-Phagei and Beth-Anias, at the Mountain of Olives, he sends two of his students, saying to them — Go into the village before you, then entering it you will find a foal tied [there], on which no person has yet sat. Release it and bring [it]. And if someone says to you, ‘Why are you doing this?’ say, ‘The master has a need, and he will send it [back] here again immediately.’

So they go, and they find a foal tied beside a door outside on the street, and they release it. Some of those standing there say to them — What are you doing, releasing the foal? They say to them as Yoshua said, and they allow them.

They bring the foal to Yoshua, and throw their cloaks on it, and he sits on it. Many spread their cloaks on the way, and others cut branches from the trees. Those leading and those following cry — Hoshan-Na! Blessed [the one] who comes in the name of the Master! Blessed the coming kingdom of our father Dawid! Hoshan-Na in the highest!

He goes in to Yerushalem, to the sanctum. He looks around at everything, [but] the time already late, he goes to Beth-Anias with the Twelve. In the morning, going out from Beth-Anias, he is hungry. Seeing a leafy fig tree from far off, he goes to see what [he can] find on it. Coming to it he finds nothing but leaves, for it is not the time for figs. In response, he says to it — Never in the Æon shall anyone eat fruit from you. His students hear [this].

He goes into Yerushalem. In the sanctum, he begins throwing out the vendors and the buyers in the sanctum, and overturning the currency exchangers’ tables and the chairs of the pigeon sellers. He does not permit any to carry a container through the sanctum. He teaches [them], and says to them — Is it not written, ‘My house will be called a house of prayer for all the peoples’? You, however, have made it a bandits’ cave.

The archpriests and the scholars hear [of this], and seek how to destroy him, for they fear him, since the crowd is struck by his teaching. When it gets late, he goes out of the city.

Going by in the morning, they see the fig tree withered from the roots. Petros remembers and says to him — Great one, look, the fig tree that you cursed has withered away.

— Have the trust of the divine, Yoshua responds. Amen I tell you that whoever says to this mountain, ‘Be raised up and thrown into the sea,’ and does not waver in heart, but trusts that what they say will happen, [it] will be for them. Because of this I tell you, all that you pray [for] and ask [for], trust that you will obtain [them], and [they] will be for you.

When you stand praying, let go of [any]thing you have against [any]one, so that your father in the skies [may] also let go of your mistakes.

They go into Yerushalem again, and as he walks around in the sanctum, the archpriests, the scholars, and the elders come to him, and say to him — By what authority do you do these [things]? Or who has given this authority for you to do these [things]?

Yoshua says to them — I will ask you one [question], and you will answer me, and I will tell you by what authority I do these [things]: The ablution of Yohanan: was it from the skies or from humans? Answer me.

They talk amongst themselves, saying — What shall we say? If we say, ‘From the skies,’ he will say, ‘Why then did you not trust him?’ But if we say, ‘From humans’ —

They fear the crowd, for they all hold Yohanan to have truly been a prophet. Responding to Yoshua they say — We do not know.

And Yoshua says to them — Not yet will I tell you by what authority I do these [things].

Marcus: Chapter 10

He rises up from there, and goes to the borders of Youdaia, and across the Yordan, and again a crowd comes to him, and again, as he usually does, he teaches them. They ask him if it is permitted for a man to send away his woman, testing him. But he answers them — What did Moshe command you?

They say — Moshe bent [to allow] writing a document of forsaking, and sending [her] away.

Yoshua says to them — For the calcification of your hearts he wrote you this command. But from the beginning of creation ‘Male and female he made them; on account of this a person will leave behind his father and mother and be joined to his woman, and they will be two in one flesh,’ so that they are no longer two but one flesh.

Whom then God has yoked together no person shall divide.

Again, in the house, the students ask him about this. And he says to them — Whoever sends away his woman and marries another commits adultery with her, and if she, sending away her man, marries another, she commits adultery.

They bring children to him, for him to touch them, but the students admonish them. When Yoshua sees [this], he is infuriated, and says to them — Free the children to come to me; do not prevent them, for the kingdom of God is [made] of such as these.

Amen I say to you, whoever does not receive the kingdom of God like a child will indeed not enter into it. Embracing them he blesses them, laying hands on them.

[On] his going out to the way, [some]one runs to him and genuflecting to him asks him — Good teacher, what should I do to inherit Æonic life?

Yoshua says to him — Why do you call me good? No one is good except the one God.

— You know the commands: do not murder, do not commit adultery, do not steal, do not testify falsely, do not defraud, honor your father and mother.

— Teacher, he says to him, I have minded all these things from my youth.

Yoshua, looking at him, loves him, and says to him — One [thing] you are behind [in]: go sell what you have and give [it] to the Poor, and you will have treasure in the skies, then [come] here and follow me.

But he, looking disappointed at this idea, goes away frustrated, for he is [one who] has much property.

Looking around, Yoshua says to his students — How insatiable are they having riches; shall they enter the kingdom of God? The students are astounded at his words.

— Kids, Yoshua responds, how impossible is it to enter the kingdom of God? It is easier for a camel to go through the eye of a needle than for a rich [person] to enter the kingdom of God.

They are more than usually struck, saying to themselves — So who is able to be rescued?

Looking at them, Yoshua says — Humans [alone] are unable, but not with the divine, for all abilities are divine.

Petros begins to say to him — Look, we left every[thing] and followed you.

— Amen I say to you, Yoshua says, there is no one who has sent away house, or brother, or sister, or mother, or father, or children, or fields on my behalf, and on behalf of the Welcome , who will not grasp one hundred times as much: now at this time houses, brothers, sisters, mothers, children and fields, [despite] harassment, and in the coming Æon, the Æonic life.

For many who are first, [will be] last, and the last, first.

They are on the way going up to Yerushalem, and Yoshua leads them. They are struck [with fear], and the [ones] following are afraid. He gathers again the Twelve, and begins to tell them the [things] destined to happen to him.

— Look, we are going up to Yerushalem, and the Human One will be rendered up to the archpriests and the scholars, and they will sentence him to death, and render him over to the peoples, and they will mock him, spit on him, and scourge him, and kill him. But after three days he will be raised up.
Yaakov and Yohanan, the sons of Zebediyah, come to him, saying to him — Teacher, we wish to ask you to do something for us.

— What do you wish me to do for you? he says to them.

They say to him — Allow us to sit, one on your right and one on your left, in your expected recognition.

— You do not know what you ask, Yoshua says to them. Can you drink the drink that I drink, or can you be abluted with the ablution with which I am abluted?

They say to him — We can.

Yoshua says to them — You will [indeed] drink the drink I drink, and be abluted in the ablution in which I am abluted. But to sit on my right or in the [place] of honor is not for me to grant; that is for whom it has been prepared.

Hearing [this], the ten begin to be infuriated with Yaakov and Yohanan. Gathering them to him, Yoshua says to them — You know that [those] who are recognized [as] ruling the peoples gain [much] from them, and their great [ones command] authority over them.

It is not thus among you. Whoever wishes to become great among you, [must] be a servant among you, and whoever wishes to be first, [must] be a slave to all, for the Human one did not come to be served but to serve, and to give himself [as] a ransom payment for many.

They come to Yerikho. [As] he goes out of Yerikho, [with] his students and the usual crowd, Bar-Timaios (the son of Timaios) a blind beggar, is sitting beside the way. Hearing that it is Yoshua the Nazarenos, he begins to cry out and say — Son of Dawid, Yoshua, have mercy on me! Many admonish him to be silent, but he shouts much more — Son of Dawid, have mercy on me!

Yoshua stops and says — Call him.

They call the blind [one], saying to him — Have courage! Get up, he is calling you. Throwing off his cloak, he jumps up and comes to Yoshua.

In response to him, Yoshua says — What do you wish me to do?

The blind [one] says to him — For me to see, great one.

Yoshua says to him — Go on, your trust has rescued you. Then he suddenly sees, and follows him on the way.

Marcus: Chapter 9

After six days Yoshua takes Petros and Yaakov and Yohanan, and brings them up to a high mountain, alone by themselves.

He is transformed before them, and his cloak becomes glistening, very white, as no launderer on earth could whiten.

Elias and Moshe appear to them, and they speak with Yoshua.

In response Petros says to Yoshua — Great one, it is good for us to be here. We could make three tents, one for you, one for Moshe, and one for Elias. He does not know how to respond, for they are terrified.

Comes a cloud overshadowing them, and a voice from the cloud — This is my beloved son; listen to him.

Suddenly, looking around, they see no one any longer, except Yoshua by himself.

[When] they come down from the mountain, he admonishes them to describe to no one what they have seen, until the Human One rises from [among] the dead. They seize on [this] idea, discussing with each other what rising from [among] the dead is.

They ask him, saying — The scholars say that Elias must come first.

But he says to them — Indeed Elias, coming first, arranges all [things], but how is it written about the Human one, since he endures much, and is despised? I say to you that Elias has [indeed] come, and they did to him what they wished, as it was written about him.

Coming near the students, he sees a great crowd around them, and scholars debating with them. Then all the crowd, seeing him, are amazed, and running toward [him] welcome him. He asks them — What are you debating with them?

One of the crowd answers him — Teacher, I brought you my son, [who] has an unspeaking æther; wherever it seizes him it rends him, and he froths and clashes his teeth, and is wasting away. I spoke to your students, [asking] them to cast it out, but they were not able.

— O distrusting kindred, he responds. How long [must] I be with you? How long [must] I support you? — Bring him to me.

They bring him to him. Then seeing him, the æther tears at him, and falling to the ground he writhes, frothing.

He asks his father — How long is it since this came to him?

And he says — From childhood. Many times also it throws him into fire and into water to destroy him. But if you are able [to do] something, and sympathize with us, help us.

— ‘If you are able?’ Yoshua says to him. All abilities [are] for the trusting.

Then the father of the child groans, saying — I do trust! Help my distrust.

Yoshua, seeing that the crowd is running closer, admonishes the the foul æther, saying — Unspeaking, speechless æther, I command you: come out of him and never enter him [again]. And groaning, much tearing at him, it comes out. He becomes like a corpse, so that many say that he died.

But Yoshua, seizing his hands, awakens him, and he rises up. [When] he enters a house, his students by themselves ask him — Why were we unable to cast it out?

He says to them — This kind is able to come out by nothing except prayer.

Leaving that place, he goes through Galilaia, and does not wish that anyone know. For he is teaching his students, and says to them — The Human One is being rendered into the hands of humans, and they will kill him, and being killed, after three days he will rise up. But they do not understand this idea, and they are afraid to ask him.

He goes into Kapernaoum. Coming into the house, he asks them — What were you discussing on the way? But they are silent, for they have been disputing amongst themselves who is the greatest. Sitting, he hails the Twelve, and says to them — If anyone wishes to be first, they will be the last of all and the servant of all.

He grasps a child, and sets him in the middle of them, and embraces him. He says to them — Whoever receives one of these children in my name receives me, and whoever receives me does not receive me but the one who sent me.

Yohanan says to him — Teacher, we saw someone dispelling influences in your name, and we stpopped him, because he was not following us.

But Yoshua says — Do not forbid him, for no one who uses abilities in my name is able to quickly speak ill of me. Who is not against us supports us.

— Whoever serves you a cup of water in [my] name, because you are the Chosen One’s, Amen I tell you that their recompense will indeed not be destroyed.

— Whoever offends one of these small [ones] loyal to me, it is better for them to [have] a millstone put around their neck and be thrown into the lake.

— If your hand offends you, cut it off; is it good for you to go [on] in life maimed, or, having two hands, to go into Gai Hinnom, into the unquenchable fire?

If your foot offends you, cut it off; is it good for you to go [on] in life crippled, or having two feet be thrown into Gai Hinnom?

If your eye offends you, throw it away; is it good for you to enter the kingdom of God one-eyed, or having two eyes, to be thrown into Gai Hinnom, where their writhing does not end, and the fire is not quenched?

For all will be salted together in fire. Salt is good, but if salt becomes unsalty, with what will you season it? Have salt in yourselves, and be at peace amongst one another.

Marcus: Chapter 8

One day there is again a great crowd without anything to eat. He calls his students and says to them — I am worried for the crowd, because they have stayed near me for three days already, and they do not have anything to eat. If I send them away to their own homes without eating, some of them will be lost on the way; some of them have come from far away.

His students answer him — From where could these be fed bread, here in an empty place?

— How many [loaves of] bread do we have? he asks.

— Seven, they say.

He passes the word to sit down on the ground, and takes the seven [loaves of] bread and gives thanks. He breaks [them] and gives [them] to his students to serve, and they serve the crowd. He has a few little fish, and giving praise, he says — Serve these also.

And they eat and are fed, and they pick up seven bags of scraps. They are around four thousand. He dismisses them. Then getting on the boat with his students, he goes to [their] part of the anchorage.

The Separatists come out and begin to investigate him. They seek a sign from the sky regarding him, and they test him. Sighing in his æther, he says — Why does this kindred seek a sign? Amen I say to you, if this kindred were given a sign…

He leaves them and boards the boat again, and he goes away to the other side. They have forgotten to bring bread, and only have one [loaf of] bread in the boat with them. He admonishes them, saying — Pay attention, and look away from the yeast of the Separatists, and the yeast of Herod.

They discuss amongst themselves [the fact] that they have no bread. Knowing [this], he says to them — Why are you discussing [the fact] that you have no bread? Do you not yet perceive, nor grasp [this]? Do you have calcified hearts? Having eyes, do you not see, and having ears, do you not hear? Do you not remember when I broke the five [loaves of] bread with the five thousand, how many baskets full of scraps you picked up?

— Twelve, they say to him.

— And the seven [loaves] with the four thousand, how many bags of scraps did you pick up?

And they say to him — Seven.

He says to them — Do you not yet grasp it?

He goes to Beth-Tsaida. They bring to him a blind [person], and beg him to grasp him. Taking the blind one’s hand, he leads him outside the village, spits in his eyes, lays his hands on him, and asks him — Do you see anything?

He looks up and says — I see people, for I see [things] like trees walking around.

Again he lays his hands on his eyes. Staring, he is restored, and sees everything shining. And he sends him to his house, saying — Do not go into the village.

Yoshua and his students go out to the area of Caesareia of Philippos, and on the way he questions his students, saying to them — Who do people say I am? They tell him, saying — Yohanan the abluter, others Elias, and others one of the prophets.

— But you, he asks, who do you say I am?

Petros says to him in response — You are the Chosen One.

He orders them not to speak about him.

He begins to teach them that it is necessary for the Human One to endure much, and be convicted by the elders and the archpriests and the scholars, and be killed, and after three days awaken.

He speaks freely. Petros takes him aside and begins to admonish him. But he turns and looks at his students, and admonishes Petros, and says — Get behind me, Accuser, because you are not considering the [things] of God, but [things] of humans.

He calls the crowd [together] with his students, and he says to them — If [any]one wishes to follow me, they must deny themselves, and set up the stake of their [impalement], and follow me.

— Whoever wishes to save their own self will destroy it, but whoever destroys their self because of me and the Welcome Message will save it. For how does it help a person to gain the whole cosmos but be made to lose their self? What payment [could] a person give for their self?

Whoever is ashamed of me and my ideas among this unfaithful and failing kindred, the Human One will be ashamed of when he comes with his father’s acknowledgement and the sacred messengers.

— Amen, he says, I say to you that there are some standing here who will indeed not taste death until they see the kingdom of God coming in power.

Marcus: Chapter 7

[There] come from Yerushalem Separatists and some of the scholars, [who] gather [near] him, and see that some of his students are eating bread with debased, that is, unwashed, hands (for the Separatists, and all the Youdaians, if they have not washed their hands and fists, do not eat, [keeping] firmly the heritage of the elders. If they come from the public square but do not sprinkle [themselves], they do not eat. There are many other things which they have received and cling to: ablution of wine-cups, sextarius [measures], and coppers). The Separatists and the scribes inquire of him — Why do your students not walk according to the heritage of the elders, but eat bread with debased hands?

— Well did Esias prophesize about you hypocrites, he says to them. As it is written, ‘This people honors me with [their] lips, but their hearts keep far away from me. They flaunt insincere awe of me, teaching as [divine] teachings human demands.’ Rejecting the demands of God, you [cling] firmly to the heritage of humans.

He says to them — Indeed you disregard the demands of God so that you may preserve your heritage. For Moshe said, ‘Honor your father and your mother,’ and ‘Who speaks evil of father or mother will end in death.’ But you say, ‘If a person says to father or mother, “Whatever help you would have had from me is Korban (that is, Donated [to God]),”’ then you excuse them to never do anything for father or mother, disregarding the Idea of God in [favor of] your heritage, which you promulgate. You do many things like this.

Calling the crowd together again, he says to them — Listen to me all, and [keep up] with me. There is nothing outside a person that can, going in, debase them. Rather, the things coming out are those that debase a person.

When he goes into a house away from the crowd, his students ask him [about] the analogy. He says to them — Are you thus witless also? Do you not understand that anything from outside going into a person cannot debase them, because it does not go into the heart, but into the gut, and goes out into the toilet — cleansing all food?

— What goes out of a person, he says, that is what debases the person. For out of the hearts of humans comes bad judgement, whoring, theft, murder, adultery, greed, malevolence, trickery, violence, the evil eye, blasphemy, arrogance, and thoughtlessness. All these evil things come from inside and debase a person.

Up from there he goes to the territory of Tyros. He goes into a house; he wishes no one to know, but he is unable to escape notice. Then a woman whose daughter has an unclean æther, hearing about him, comes and falls at his feet. The woman is a Hellene, from a Tyro-Phonecian family, and she asks him to dispel the influence from her daughter.

He says to her — Let [my] boys be fed first, for it is not worthy to take bread from the boys and throw it to the canines1.

She responds — Sir, the canines under the table will eat from the kids’ crumbs.

— For this [reassurance], he says to her, carry on, the influence has gone out of your daughter.

She goes away to her house, and she finds the child collapsed on the bed, the influence gone out.

He goes away again from the territory of Tyros, and he goes through Sidon to the lake of Galilaia, through the middle of the territory of the Decapolis. They bring to him [one] deaf and mute, and beg him to lay his hand on him.

He takes him away from the crowd by himself. He claps his fingers to his ears, spits, and grasps his tongue. He looks up to the sky, breathes, and and says to him — Ethpthakh! That is — Be opened!

And his hearing is opened, and the obstruction of his tongue is loosed, and he speaks correctly. He orders them not to speak, but as much as he orders them, they preach much more. They are struck beyond measure, saying — He does everything well, and he makes the deaf hear and the mute speak!

  1. The Greek word used here for “dog” is “kynarion.” Phonecians called themselves “Kena’ani,” “Canaanites.”

Marcus: Chapter 6

He goes away from there, and comes to his own region, and his students follow him. Come Shabbat, he begins to teach in the synagogue, and the many, hearing, are struck, saying — From where [did] these things [come] to this [one], and what wisdom [is] given to this [one], that these kinds of deeds by his hands came about? Is this not the laborer, the son of Maryam, and the brother of Yaakov and Yoses and Youdas and Shimon? And are not his sisters here before us? They are confused by him.

Yoshua says to them — A prophet is not without honor, except in his homeland, among his kin, and in his house. And he is unable to exercise any abilities there, except, laying his hands on a few sick [people], he attends to them. He is amazed at their distrust.

He goes in a circuit around the villages teaching. He calls the Twelve to him, and begins sending them out by twos, giving them authority over the unclean æthers. He sends them with [orders] to take nothing on the way, except a [walking] stick: no bread, no bag, no copper in the belt; but to strap on sandals, and not to carry [more than one] tunic.

And he says to them — Wherever you go into a house, stay there until you leave. And whatever place does not accept you or listen to you, when you leave, shake out the dust from under your feet as proof to them.

They go out, and they preach reconceptualization, and dispel many influences, and rub olive oil on many sick [people], and attend to them.

Herod the king hears [about these things], for his name has become prominent, and he says — Yohanan the abluter has risen from [among] the dead, and because of this, these abilities [are at] work in him.

Others say he is Elias, and others say a prophet from among the prophets, but Herod, hearing, says — Yohanan, whom I beheaded, this one is [him] risen. For Herod himself had ordered Yohanan seized and guarded because of Herodias, the woman of Phillipos his brother, because he married her. Yohanan had said to Herod — It is not permitted for you to have your brother’s woman.

Herodias held it [against] him, and wished to kill him, but was unable. For Herod was afraid of Yohanan, knowing him [to be] an upright and sacred man, and kept him [safe], and listened to him regarding many things, and he heard him with pleasure.

[There] came a timely day, when Herod on his [ancestor’s] birthday had a dinner for his courtiers and his captains, and the prominent [men] of Galilaia. The daughter of Herodias herself, coming in and dancing, pleased Herod and those reclining with him. The king said to the little girl — Ask me whatever you wish, and I will give it to you. He swore to her — Whatever you ask me I will give you, up to half of my kingdom.

She went out, and said to her mother — What should I ask? And she said — The head of Yohanan the abluter.

Then coming swiftly before the king she begged — I wish you would at once give me on a platter the head of Yohanan the abluter. Becoming grieved, the king, because of that by which he swore, and those reclining [to dine], did not wish to disregard her. Then the king sent a guard, and ordered [him] to bring his head.

He went out and beheaded him in the guardhouse, and brought his head on a platter and gave it to the little girl, and the little girl gave it to her mother. Hearing [this], his students came and took his fallen [body] and put it in a tomb.

So the envoys gather before Yoshua, and report to him all that they did and what they taught. And he says to them — Come here by yourselves to an empty place and pause a little.

For there are many coming and going, and they have no good time to eat. So they go away in the boat to an empty place by themselves. They see them going, and many observing them also run there on foot, from all the cities, and come to them.

Getting out, he sees the great crowd, and is impassioned for them, because they are like livestock without a herder, and he begins to teach them many things.

[After] a long time his students come before him and say — This is an empty place, and already much time [has passed]; release them, so they [can] go to the surrounding farms and villages and buy themselves something to eat.

— You give them [something] to eat, he responds.

They say to him — We should go spend two hundred denarii on bread and give [it] to them to eat?

He says to them — How much bread do we have? Go and see. They find out: five [loaves], and two fish.

He directs them all to rest, party by party, on the green meadow. They sit, row by row, in fifties and hundreds.

He takes the five loaves and the two fish, and he looks up to the sky and gives praise, and breaks the loaves and gives them to his students to set before them, and the two fish he distributes to all. And they eat everything, and are fed, and they pick up twelve baskets full of scraps, apart from the fish. Those who eat the bread are five thousand men.

Then he makes his students get in the boat and go across to the other side near Beth-Tsaida, while he sends the crowd away. Withdrawing from them he goes away to the hill to pray. Come evening, the boat is in the middle of the lake, but he is alone on land. He sees their progress is difficult, for the wind is against them. Around the fourth watch of the night he comes near them, walking on the lake, but he wishes to go by them.

They see him walking on the lake, and they consider it an apparition, and cry out, for they all see him and are alarmed. Then he speaks to them, and says to them — Courage! It is me; don’t be afraid.

He goes up to them in the boat, and the wind weakens. They are greatly disturbed among themselves, for they have not taken in the [matter of the] bread, and their hearts are calcified. Crossing over, they come to land at Gennesareth, and anchor near there.

When he gets out of the boat, then they recognize him, and run around the whole of that region and begin to carry around on pallets those with illnesses, to where they hear that he is. And wherever he goes, either in villages or cities or farms, they lay the sick [ones] in the public squares, and beg him [to allow] them to touch even the edge of his cloak, and those who touch him are rescued.

Marcus: Chapter 5

He goes to the other side of the lake, to the area of the Gerasenoi. Then, when he gets out of the boat, a person with an unclean æther, whose dwelling was in the mausoleums, comes to him from the tombs. Not even with chains can anyone ever bind him. Many times he has been bound with chains and manacles, but the chains he tears apart and the manacles he clashes, and no one has the strength to overpower him. He exists, all through night and day, in the mausoleums and the hills, croaking and cutting himself on the stones.

He sees Yoshua from a distance. He runs and worships him, and cries in a great voice — What have I to do with you, Yoshua, most mighty Divine One? I concede you [are] divine; do not try me!

He says to him — The unclean æther [shall] come out of [this] person. What is your name?

— Brigade is my name, for we are many. He begs him very much that he not send them away from that place. There was there on the hill a great herd of piglets feeding, and he begs him — Send us into the piglets, so we [can] enter into them. He fixes on them, and coming out, the foul æthers enter the piglets, and the herd rushes along the bank into the lake, about two thousand [of them], and drowns in the lake.

Those who tended them flee. They report [this] in the city and in the farms, and they come to see what has happened.

They come before Yoshua, and see the influenced [one] sitting clothed and of sound mind, the one who had posessed the Brigade, and they become afraid. Those who saw [it] describe what happened to the influenced one, and about the piglets. And they begin to beg him to go away from their borders.

[When] he gets in the boat, the influenced [one] begs to be with him. He does not allow him, but says to him — Go to your house, to your [people], and tell them how much the Master has done for you, and had mercy on you. So he goes away and begins preaching in the Decapolis how much Yoshua did for him. All are amazed.

Yoshua crosses over again in the boat to the other side. A large crowd gathers to him; he is by the lake. One of the leaders of the synagogue comes to him, Yaeiros by name, and seeing him, he falls at his feet and begs him very much, saying — My daughter is nearing her end; go lay your hands on her that she may be rescued and live. And he goes with him.

A large crowd follows him, and crowds him [close]. [There is] a woman, who has had a flow of blood for twelve years, enduring much under many physicians, spending all she had but never being helped, going deeper into hardship. Hearing about Yoshua, she comes [up] behind in the crowd, and [she] touches his cloak. For she says — If I touch even his cloak, I will be rescued.

Then her flow of blood dries up, and she knows in [her] body that her ordeal is cured. Then Yoshua, perceiving in himself capability expended, turns around in the crowd, and says — Who touched my cloak?

His students say to him — Do you see the crowd pressing you?

— Who touched me? He looks around to see who did it. The woman, trembling and afraid, knowing what has happened in her, comes and worships him, and tells him all the truth. And he says to her — Daughter, your trust has rescued you; go in peace, and be cured of your ordeal.

[As] he speaks, they come from the synagogue leader’s, saying — Your daughter died; why disturb the teacher any longer?

But Yoshua, hearing the message spoken, says to the synagogue leader — Do not fear, only trust. He allows no one to accompany him except Petros, Yaakov, and Yohanan the brother of Yaakov. He comes to the house of the synagogue leader, and perceives noise and much wailing and keening.

He goes in, and he says to them — Why are you making noise and wailing? The child has not died, but is sleeping. They mock him.

But throwing all [of them] out, he brings the child’s father and the mother, and those with him, and goes in to where the child is. Seizing the child’s hands, he says to her — Talitha qoum, that is in translation — Little girl, I say to you, ‘Wake up.’

Then the little girl wakes up and walks around. She is twelve years old.

Then they are greatly disturbed. He orders them strongly that no one know of this, and tells [them] to give her [something] to eat.

Marcus: Chapter 4

Again he begins to teach beside the lake. A huge crowd is drawn to him, so that he boards a boat and is seated on the lake. All the crowd is on the land by the lake. He teaches them by many analogies, and says to them in his teaching:

— Listen! [Once] there was a sower who went out to sow. It happened in his sowing that some fell by the way, and birds came and ate them. Others fell on rocks where there was not much earth, and then sprang up, having no deep earth. Then the sun rose, and they were burned, having no roots, and whithered. And others fell into thorns, and the thorns rose up and stifled [them], and [they] gave no produce. But others fell on good earth, and bore fruit, growing and increasing, and bore thirty- and sixty- and a hundred-fold.

Whoever has ears to hear, listen.

When he is by himself, those around him, with the Twelve, ask about the analogy. He says to them — To you has been given the mysteries of the kingdom of God, but to those [on the] outside all comes by analogy, so that looking, they look and do not see; hearing, they hear and do not listen; or they [would] turn and be acquitted. You do not recognize this analogy? How will you be made to understand any of them?

The sower sows the Idea. These are [those] by the road where the Idea is sown, and when they hear, then comes the Accuser and takes away the Idea that was sown in them. And these likewise are those sown on rocks, who when they hear the Idea, then grasp it with joy; however, having no roots in themselves, they are ephemeral. Come pressure or scrutiny because of the Idea, they founder. And others are those sown in the thorns; these are those who hear the Idea, but the cares of the Æon, and the deception of wealth, and ambition for the rest, enter in and stifle the Idea, and they become unfruitful. But those are they who are sown on good earth, who hear the Idea and receive it, and bear fruit, thirty- and sixty- and a hundred-fold.

— Why, he says to them, would a lamp be brought to place under a basket or under a bed, and not put on a stand? Nothing is hidden but to be revealed; neither became anything secret but to become apparent. If anyone has ears to hear, listen.

And he says to them — Watch [out] what you hear. In what measure you measure it will be measured and given to you. For to [those] who have, it will be given; from [those] who do not have, it will be taken away.

— The kingdom of God, he says, is as if a person casts a seed upon the earth, and sleeps and rises night and day, and the seed sprouts and grows, all unnoticed. By itself the earth bears fruit, first the husk, then the ear, then the grain filling the ear. When the grain is firm, then one sends out the scythe, because the harvest is ready.

— To what, he says, shall we compare the kingdom of God, and by what analogy shall we illuminate it? Like a mustard seed, which when sown on the earth is smaller than all the seeds on the earth, [but] when sown rises up and becomes greater than all the [other] herbs, and grows branches so great that all the birds of the sky can roost in its shade.

In many analogies like this he tells them the Idea, so they can hear. He does not speak to them except in analogies, but by himself to his own students he unravels everything.

That day, come evening, he says to them — Let us go across to the other side. He dismisses the crowd, and they retrieve him so he is in the boat, and other boats are with him. There comes a great windstorm, and the swells are breaking in the boat; it is heavily loaded. He is in the stern, sleeping on a pillow. They wake him — Teacher, does it not worry you that we are being destroyed?

He wakes, and scolds the wind, and says to the lake — Quiet, shut up! The wind weakens, and [there] comes a great calm. He says to them — What cowards! Do you not yet trust?

They fear a great fear, and say amongst themselves — Who is this, whom the wind and the lake obey?

Marcus: Chapter 3

He goes in to a synagogue again, [where] there is a person with a shriveled hand. They observe whether he will attend to him on Shabbat, so they can accuse him. He says to the person with the dried-up hand — Come up to the center.

He says to them — Is it permitted, on Shabbat, to do good or to do evil? To save a life or to kill?

But they are silent.

Angry, he looks around. Angry at the calcification of their hearts, he says to the person — Stretch out your hand. And he stretches it out, and his hand is restored. Then the Separatists leave [and] conspire against him with the Herodians to destroy him.

Yoshua, with his students, goes back towards the lake. A very great number from Galilaia follow,

  and from Youdaia,

  from Yerushalem,

  from Idumaia,

  from across the Yordan,

  and around Tyros and Sidon.

a great number, hearing how much he does, they go to him.

He tells his students that a small boat [should] keep near him, because of the crowd, so they do not crush him. He has attended to so many, and those under the lash fall upon him to grasp him.

The foul æthers, when they see him, fall before him and shout — You are the Divine One! He admonishes them strongly not to make him known.

He goes up a mountain, and calls to him those whom he wishes, and they go up after him. He forms the Twelve to be with him, and to be sent to preach, and be authorized to dispel influences.

He forms the Twelve: he names Shimon “Petros”

  Yaakov [son] of Zebediyah and Yohanan the brother of Yaakov. He names them “Bnay Ra’ma,” that is, “Thunderers”






  Yaakov [son] of Alphaios


  Shimon the Zealot

  Youdas the Sicarius, who will betray him.

He comes to a house, and again a crowd comes near, so that he cannot even eat bread. Hearing [this], those with him go out to seize him, and they carry him up out of it.

The scholars who have come down from Yerushalem say he posesses Ba’al Zevuv, and that [it is] by the source of influences that he dispels them.

Calling them before him, he speaks to them by analogy — How can the Accuser dispel the Accuser? If a kingdom is divided against itself, that kingdom cannot be made to stand. If a house is divided against itself, that house cannot be made to stand. If the Accuser rises up against himself and is divided, he cannot stand, but has an end. No one can go in to the house of a strong [one] to ransack his furnishings without first binding the strong [one], and then ransacking his house.

— Amen I say to you that all human failures will be acquitted, and what blasphemies they blaspheme, but whoever blasphemes to the Sacred Æther, has no acquittal in the Æon, but is bound in the Æon by failure.

[This] because they said he has an unclean æther.

His mother and his siblings come [to him]. They stand outside, and send to summon him. Sitting around him is a crowd, and they tell him — Look, your mother and your siblings are outside seeking you. He answers — Who is my mother or my siblings? Looking at those seated in a circle around him, he says — Look: my mother and my siblings. Whoever does the will of God is my brother and sister and mother.