Thursday, February 07, 2013

The Gospel of "Mark" (What Agrippa Taught)



Chapter 1 originally contained an introduction to the Spirit with a quotation from Joel. The Church Fathers changed this to a quotation from Isaiah as a better match to introduce a fictitious John “calling out in the desert”. John was made the forerunner to the fictitious Jesus. The introduction was originally the product of a prophetic movement in Jerusalem and Judea. The Church Fathers misused the quotation from Isaiah which referred to the Spirit. The quotation from Joel is repeated in Acts 2:17 which describes the beginning of the CHRISTIANOS (a Latin word) in Rome. I believe that original Acts and original Mark were the products of king Agrippa, a prophet. The message of the prophets had been taken to Rome during the reign of Tiberias.  

Later, back in Jerusalem, the situation between priests and prophets had deteriorated. And Agrippa had to get back to Jerusalem.  Agrippa went back from Rome to Judea at a time when the priests were threatening to gain control of Jerusalem, but not the temple. He wanted to support the weak position of the prophets. This was after a long period without animal sacrifices when the priests were barred from the temple. Agrippa I had almost lost his power battle with the priests.

1.1.[The beginning of the gospel about Jesus Christ the Son of God.]

1.2.It is written in [Isaiah] {Joel} the prophet: "I WILL

[send my messenger ahead of you, who WILL prepare your way"
1.3.-- "a voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him.' "]

{pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days}


The Church Fathers introduce John completely out of the blue. He was a substitute for the Spirit because the editor knew the importance of the Spirit to the prophets. He has the Spirit falling 
on Jesus, as on a prophet. John was an editor’s device that made Jesus the intermediary of the Spirit. Having finished with John, the editor has him put in prison, never to be heard of again. 

Thus 1.4 to 1.14 is pure fabrication in which John is created as the forerunner of Jesus. In 1.4, The Church Fathers create John a baptist, preaching a baptism of repentance for the remission of sins. In 1.6, John is like Elijah wearing a camel haired coat, and a leather belt. In 1.7, the Church Fathers changed Agrippa's ministry of proclaiming the Spirit to John’s preaching of baptism. Proclaiming was the correct term for the Spirit. John does not appear to know Jesus’s name. That Mark is early compared to other gospels, is evident from the fact that the Church Fathers had not worked-out how John knew Jesus. They corrected this in Luke by having Jesus and John as relatives. In 1.8, the Church Fathers made John’s ministry inferior to Jesus’s. They relegated John to being only a baptiser in water, but had Jesus baptise in the Holy Spirit. There is no indication when this will occur – Pentecost is yet to be worked-out. The editor was obviously aware that Agrippa proclaimed the Spirit, and in effect transposed his ministry to John. Actually, in Agrippa's ministry, the Spirit came immediately from God to those who heard it and obeyed it. In 1.9, the Church Fathers have decided where Jesus is to come from, but there are no details about Jesus’ birth, as in Luke and Matthew – more evidence that Mark is an earlier gospel. One has to suspect that the Church Fathers had not yet worked-out how Jesus was going to be born. In 1.10 to 1.13, they incorporate some dramatic details emphasising Jesus’s superior status to John. In 1.14, they have John removed from the scene and imprisoned, but give no indication as to who has put him in prison or why. The Church Fathers had not worked out who they would have responsible for John’s death.  Nor had they in the Antiquities. This was editing and publishing “on the fly”. At the beginning of Mark, one could be forgiven for expecting John to be the main character in the gospel.

1.4.[And so John came, baptising in the desert region, and preaching a baptism of repentance for the remission of sins.
1.5.The whole Judean countryside and all the people of Jerusalem went out to him, confessing
their sins, They were baptised by him in the river Jordan.
1.6.John wore clothing made of camel’s hair, with a leather belt round his waist, and he ate
locust’s and wild honey.
1.7.And this was his message: "After me will come one more powerful than I, the thongs of
whose sandals I am not worthy to stoop down and untie.
1.8.I baptise you with water, but he will baptise you with the Holy Spirit.”
1.9.At that time Jesus came from Nazareth in Galilee and was baptised by John in the Jordan.
1.10.As Jesus was coming up out of the water,
He saw heaven being torn open and the Spirit descending on him like a dove .
1.11.And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.”
1.12.At once the Spirit sent him out into the desert,
1.13.and he was in the desert for forty days, being tempted by Satan. He was with the wild
animals, and angels attended him.
1.14.After John was put in prison, Jesus]


1.14 follows on from the “And so” of 1.4. Like Acts, it was originally written in the first person. Only the writer could have known the facts. In 1.14 Jesus supposedly “went” “into Galilee”. The writer of Matthew develops the story - Mat.4:12 has: “he returned to Galilee". Lk.4:44 has Jesus at one instant in Judea, and at the next instant Lk.5:1 has him “standing by the Lake of Gennesaret”; Jesus was travelling at the speed of light. This to-ing and fro-ing was to obfuscate a short journey that really happened. The prophet was always in Judea. He didn’t go to the Sea of Galilee, but he “went” into the temple. In 1.14, ‘Proclaiming’ is explicit. The prophet’s mission was to proclaim the Spirit not the “Good news”. In 1.15. the editor would have us understand that to receive the kingdom, one should repent and believe the good news. The prophet’s proclamation was that to receive the cleansing Spirit one should firstly hear or listen to the Spirit and then obey the Spirit. In 1.16, The first two to hear [Jesus] {Agrippa} were supposedly Simon and his brother Andrew. In 1.19, the second two were supposedly James and his brother John. We are led to believe they were all supposedly fishermen working in Galilee. These were in fact the priests. The prophet Agrippa (obfuscated in 1.19) was proclaiming the Spirit in opposition to the priests priests who wanted to introduce sacrifice.

1.14.“And so” [Jesus] {I} went [into Galilee] {to the temple}, proclaiming the [good news] {Spirit} of God.

1.15."The time has come," [he said.] "the [kingdom] {Spirit} of God is near. [Repent] {Hear} and [believe] {obey} the [good news] {Spirit}!"

1.16.As [Jesus] {I} walked beside the [Sea of Galilee] {temple}, [he] {I} saw [Simon and his brother and Andrew] {priests} casting a [net] {sacrifice} into [the lake] {a fire} [, for they were fishermen].

1.17."Come, [follow] {obey} [me] {the Spirit}," [Jesus said,] "and [I] {He} will make you [fishers of men] {clean}."

1.18.At once they left their [nets] {sacrifices} and [followed him] {obeyed the Spirit}.

1.19.[When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets.
1.20.Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him.]


1.29 to 1.39 is all fiction, i.e. interpolation by an editor. Jesus and his disciples going to Capernaum, travelling around Galilee, reference to the Sabbath, Jesus going into synagogues, teaching with authority and people being amazed, was a warm-up for the fanciful miracles that follow. The prophet Agrippa was in the temple from when he entered it in 1.14.

1.21.[They went to Capernaum, and
when the Sabbath came, Jesus went into the synagogue and began to teach.
1.22.The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law.
1.23.Just then a man in their synagogue who was possessed by an evil spirit cried out,
1.24."What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are the Holy One of God!"
1.25."Be quiet!" said Jesus sternly. "Come out of him!"
1.26.The evil Spirit shook the man violently and came out of him with a shriek.
1.27.The people were all so amazed that they asked each other, "What is this? A new teaching—and with authority. He even gives orders to evil spirits and they obey him."
1.28.News about him spread quickly over the whole region of Galilee.
1.29.As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew.
1.30.Simon’s mother-in-law was in bed with a fever, and they told Jesus about her.
1.31.So he went to her, took her hand and helped her up. The fever left her and she began to wait on them.
1.32.That evening after sunset the people brought to Jesus all the sick and demon-possessed.
1.33.The whole town gathered at the door,
1.34.and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak about it because they knew who he was.
1.35.Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed.
1.36.Simon and his companions went to look for him,
1.37.and when they found him, they exclaimed: "Everyone is looking for you!"
1.38.Jesus replied, "Let us go somewhere else -- to the nearby villages -- so that I can preach the there also. That is why I have come."
1.39.So he travelled throughout Galilee, preaching in their synagogues and driving out demons.]


1.40 to 1.45 is different from the previous text of 1.21 to 1.39. This incident is not in the context of travelling about Galilee. It has a touch of genuineness. With the prophet still in the temple, it is more than feasible that the “man with leprosy” was a priest who had come to realise that sacrifice did not make a person clean before God. Being “made clean” is a spiritual expression, referring to the cleansing of a person’s spirit. Even more pointed, is the ‘warning’ not to offer sacrifice. To say to a priest “that Moses commanded for your cleansing”, was totally unnecessary. The priest was not to sacrifice as a testimony to his fellow priests (referred to as the nondescript “them”). The priest had rejected animal sacrifice and proclaimed the Spirit.

1.40.A [man with leprosy] {priest} came to [him] {me} and [begged him on his knees] {I said}, "[If you are willing, you] {the Spirit} can make [me] {you} clean."

1.41.[Filled with compassion, Jesus reached out his hand and touched the man. "I am willing,” He said. "Be clean!"
1.42.Immediately the leprosy left him and he was cured].

1.43.[Jesus] {I} [sent] {gave} him [away at once with a] strong warning:

1.44."See that you don’t

[tell this to anyone, but go show yourself to the priest and]

offer [the] sacrifice[s that Moses commanded for your cleansing,] as a testimony to [them] {the other priests}."

1.45.[Instead] He [went out, and] began to
[talk freely, spreading the news] {proclaim the Spirit}. 

[As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to him from everywhere].

The rest of Mark is largely fabrication and consists mostly of Jesus's miracles. This doesn't mean to say that nothing further can be derived. The beheading of John the Baptist is an example. This was really the beheading of Caiaphus, the zealot priest, at Machaerus by Agrippa I. (Mark 6:14 to 29).

The difference between clean and unclean (Mark 7:1 to 20) is an example of prophetic teaching by Agrippa aimed at the priests (but attributed to Jesus, and aimed at the Pharisees who did not exist at the time)  The Pharisees were introduced by Vespasian after he had ransacked and destroyed the temple. They were appointed to be his tax collectors.  It was evil spirits that made a man unclean, not "what comes out of a man" (Mark 7:20).



The editor sets the scene in Capernaum, Galilee. The prophet was clearly in the temple, as we shall see in Chap. 2. This continued his two earlier visits in Chap. 1. Jesus was supposed to have come home. If we read temple for Capernaum, it becomes obvious that 2.1 ends with “come”, and “home” has been added. In 2.2, it wasn’t many people gathered in Jesus’s home, but many many priests were gathered in the temple. 2.3 and 2.4 are fabrications to prepare for Jesus miracle of healing the paralytic, a substitute for the many priests. In 2.5, the editor connects the fictitious healing to Jesus’s apparent power to forgive the sins of the paralytic, just one man. In reality it was about the cleansing of their (the priest's) spirits by the Spirit of God. With the prospect of losing their disciples the high priests saw the prophet as a threat to their prestige and livelihood and their sacrifices. In 2.10 it was the Spirit of God that had power on earth to cleanse. In 2.12, the priests had never heard anything like it.

2.1.A few days later, when [Jesus] {I} again entered [Capernaum] {the temple}, the [people]
{priests} heard that [he] {I} had come [home]. 

2.2.So many gathered that there was no room left, not even outside the door, and [he preached] {I proclaimed} the [word] {Spirit} to them. 

2.3.[Some men came, bringing to him a paralytic, carried by four of them. 
2.4.Since they could not get him to Jesus because of the crowd, they made an opening in the roof above Jesus and, after digging through it, they lowered the mat the paralysed man was lying on].

2.5.When [Jesus] {I} saw their [faith] {obedience in the Spirit}, [he] {I} said to the [paralytic] {priests}, "[Son], your [sins] {spirits} are [forgiven] {cleansed}."

2.6.Now some [teachers of the law] {chief priests} [were sitting there, thinking to themselves] {said},

2.7."Why does [this fellow] {do you} talk like that? [He's blaspheming! Who] {What} can [forgive sins] {cleanse} but [God] {sacrifice} alone?"

2.8.[Immediately Jesus knew in his spirit that this was what they were thinking in their hearts, and, he]
{I} said to them,

["Why are you thinking these things?
2.9.Which is easier: to say to the paralytic, 'Your sins are forgiven,' or to say, 'Get up, take your mat and walk'?
2.10.But that you may know that]

the [Son] {Spirit} of [Man] {God} has [authority] {power} on earth to [forgive sins] {cleanse},"

[He said to the paralytic,
2.11."I tell you, get up, take your mat and go home." 
2.12.He got up, took his mat and walked out in full view of them all. This amazed everyone]

[They] {The priests} praised God, saying, "We have never [seen] {heard} anything like this!"


As a preparation for the subsequent text (2.18), Pharisees are introduced in Mark 2.13 to 2.17 - a piece of fictitious writing. Pharisees are mentioned in the writings attributed to Josephus, apparently, as early as the second century BCE. (See Ant.13.5.9). I suggest that each occurrence of Pharisees in those writings is an obvious interpolation or editorial. Pharisees receive no mention anywhere in the Scrolls or in Philo. They have been introduced retrospectively in the writings attributed to Josephus, as the experts in the Law. The Scrolls show that the real experts in the Law were the priests. I further suggest that the writings attributed to Josephus were edited at the same time as Mark, by the same people, with the same agenda.

2.13.[Once again Jesus went out beside the lake. A large crowd came to him, and he began to teach them.
2.14.As he walked along, he saw Levi a son of Alphaeus sitting at the tax collector's booth. "Follow me," Jesus told him, and Levi got up and followed him.
2.15.While Jesus was having dinner at Levi’s house, many tax collectors and sinners were eating with him and his disciples, for there were many who followed him.
2.16.When The teachers of the law who were Pharisees saw him eating with the sinners and the tax collectors, they asked his disciples: "Why does he eat with tax collectors and sinners?" 2.17.On hearing this, Jesus said to them, "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners." ]


This wasn’t about non-existent John’s disciples or non-existent Pharisees, who were all invented to obfuscate the story. (2.18) Nor was it about fasting; but sacrifice. James and his disciples (prophets) were against sacrifice and for the Spirit of cleansing. The prophet asks the question, “How can the prophets of the Spirit sacrifice, while he (in effect God) is with them or in them?” It was a nonsense for a person to consider sacrifice when God was indwelling. (2.19). In 2.20, the Spirit will take their spirits to glory at the end of their lives when they will rejoice. Dispensing with the idea of sacrifice was a radical departure from the idea of sacrifice. (2.21 and 2.22).

2.18.[Now John’s disciples and the Pharisees were fasting].

Some [people] {priests} came and asked [Jesus] {me}, "How is it that [John’s disciples and] the
disciples of the [Pharisees] {chief priests} are [fasting] {sacrificing}, but yours are not?"

2.19.[Jesus] {I} answered, "How can the [guests] {prophets} of the [bridegroom] {Spirit}
[fast] {sacrifice} while he is with them? They cannot, so long as they have him with them.

2.20.But the time will come when the [bridegroom] {Spirit} will [be taken from] {take} them {up}, and on that day they will [fast] {rejoice}.

2.21."No-one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, making the tear worse.

2.22.And no-one pours new wine into old wineskins.  If he does, the wine will burst the skins, and both the wine and the wineskins will be ruined.  No, he pours new wine into new wineskins."


This incident took place in the temple. James and his new converts to the Spirit (disenfranchised ex priests) were hungry. They went into the sanctuary and ate the consecrated bread. James reminded the chief priests of the time that David and his friends entered the temple and did the same. For James it was a spontaneous event led by the Spirit of God. James’s influence was so great that the chief priests were powerless to prevent him.

2.23.[One Sabbath Jesus was] {We were} going through the [cornfields] {sanctuary}, and [as his disciples walked along, they] {we} began to [pick] {eat} [some ears of corn] {the consecrated bread}.

2.24.The [Pharisees] {chief priests} said to [him] {me}, "Look, why are [they] {you} doing what is unlawful [on the Sabbath]?"

2.25.[He] {I} answered, "Have you never read what David did when he and his companions were hungry and in need?

2.26.In the days of [Abiathar] {Ahimalech} the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions."

2.27.Then [he] {I} said to them, "The [Sabbath] {bread} was made for man {to eat}.

[, not man for the Sabbath.]

2.28.So the [Son of Man] {Spirit} is Lord [, even of the Sabbath]."



Originally there was no Jesus and no miracles. 3.5 to 3.22, 3.24 to 3.28, and 3.30 to 3.35 are all fabricated.

In 3.1, the man with a shrivelled hand was a fabrication. The "man" should have been plural to agree with “some of them” and “they” in 3.2. The key words are in 3.4 which give a clue to what the original was about: "To save life or kill". This was really James opposing animal sacrifice. The question posed by James to the chief priests was: "Which is lawful, to obey the Spirit, or to sacrifice? He gives the answer in 3.29 – whoever disobeys the Holy Spirit is guilty of eternal judgement or condemnation. In 3.30, the editor has James having an “evil spirit”, the prince of demons, Beelzebub in 3.22. James would have said he was speaking in the Spirit (3.23).

3.1.Another time [he] {I} went into the [synagogue] {temple}, and [a man with a shrivelled hand was] {the chief priests were} there.

3.2.Some of [them] {the priests} were looking for a reason to accuse [Jesus] {me}, so they watched [him] {me} closely [to see if he would heal him on the Sabbath].

3.3.[Jesus] {I} said to

[the man with the shrivelled hand , "Stand up in front of everyone." 3.4.Then Jesus asked]

them, "Which is lawful [on the Sabbath]: to

[do good or to do evil, to save life or to kill]
{obey the Spirit, or to sacrifice}?"
But they remained silent.

3.5.[He looked round at them in anger and, deeply distressed at their stubborn hearts, said to the man, "Stretch out your hand."
He stretched it out and his hand was completely restored.
3.6.Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus 3.7.Jesus withdrew with his disciples to the lake. and a large crowd from Galilee followed.
3.8.When they heard all he was doing, many people came to him from Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon.
3.9.Because of the crowd he told his disciples to have a small boat, to keep the people from crowding him.
3.10.For he had healed many, so that those with diseases were pushing forward to touch him.
3.11.Whenever the evil spirits saw him, they fell down before him and cried out, "You are the son of God."
3.12.But he gave them strict orders not to tell who he was.
3.13.Jesus went up on a mountainside and called to him those he wanted, and they came to him.
3.14.He appointed twelve -- designating them apostles that they might be with him and that he might send them out to preach.
3.15.and to have authority to drive out unclean spirits.
3.16.These are the twelve he appointed: Simon to whom he gave the name Peter;
3.17.James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder;
3.18Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot,
3.19.and James Iscariot who betrayed him.
3.20.Then Jesus entered a house,
and again. a crowd gathered, so that he and his disciples were not even able to eat because their house had been made impure].
3.21.When his family heard about this, they went to take charge of him, for they said, "He is out of his mind."
3.22.And the teachers of the Sadducees who came down from Jerusalem said, "He is possessed by Beelzebub! By the prince of demons he is driving out demons." ]

3.23.So [Jesus called them and] {I} spoke to them in [parables] {in the Spirit}:

["How can Satan drive out Satan?

3.24.If a kingdom is divided against itself, that kingdom cannot stand.
3.25.If a house is divided against itself, that house cannot stand.

3.26.And if Satan opposes himself and is divided, he cannot stand; his end has come.
3.27.In fact, no-one can enter a strong man's house and carry off his possessions unless he first ties up the strong man. Then he can rob his house.
3.28.I tell you the truth, all the blasphemies of men will be forgiven them.]

3.29.But] Whoever [blasphemes against] {disobeys} the Holy Spirit [will never be forgiven; he] is guilty of eternal judgement."

3.30.[He said this because they were saying, "He has an evil spirit."
3.31.Then Jesus mother and disciples arrived. Standing outside, they sent someone in to call him.
3.32.A crowd was sitting around him, and they told him, "Your mother and my brothers are outside looking for you."
3.33."Who are my mother and my brothers?" he asked.
3.34.Then he looked at those seated in a circle around him and said, "Here are my mother and my brothers!
3.35.”Whoever does God’s will is my brother and sister and mother]."



4.1.[Again Jesus began to teach by the lake. The crowd that gathered round him was so large that he got into a boat and sat in it out on the lake, while all the people were along the shore at the water’s edge.
4.2.He taught them many things by parables, and in his teaching said:]


4.3."Listen! A farmer went out to sow his seed.

4.4.As he was scattering the seed, some fell along the path, and the birds came and ate it up.

4.5.Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow.

4.6.But when the sun came up, the plants were scorched, and they withered because they had no root.

4.7.Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain.

4.8.Still other seed fell on good soil. It came up, grew and produced a crop, multiplying thirty, sixty, or even a hundred times.

4.9.[“ Then Jesus said, “He who has ears to hear, let him hear."
4.10.When he was alone, the Twelve and the others around him asked him about the parables. 4.11.He told them, "The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables that, " 'they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven!' "
4.13.Then Jesus said to them, "Don't you understand this parable? How then will you understand any parable? ]


4.14.[The farmer “] {God} sows the [word] {Spirit}.

4.15.Some people are like seed along the path, where the [word] {Spirit} is sown. As soon as they hear it, Satan comes and takes away the [word] {Spirit} that was sown in them.

4.16.Others, like seed sown on rocky places, hear the [word] {Spirit} and at once receive it with joy.

4.17.But since they have no root, they last only a short time. When trouble or persecution comes because of the [word] {Spirit}, they quickly fall away.

4.18.Still others, like seed sown among thorns, hear the [word] {Spirit};

4.19.but the [worries] {spirits} of

[this life, the deceitfulness of wealth and the desires for other things]

{deceit} come in and choke the [word] {Spirit}, making it unfruitful.

4.20.Others, like seed sown on good soil, hear the [word] {Spirit}, accept it, and produce a crop -- thirty, sixty or even a hundred times what was sown.

4.21.[“ He said to them, “ Do you bring in a lamp to put it under a bowl or a bed? Instead, don't you put it on its stand?
4.22.For whatever is hidden is meant to be disclosed, and whatever is disclosed is meant to be brought out into the open.
4.23.If anyone has ears to hear, let him hear. "
4.24.Consider carefully what you hear”, he continued. “ With the measure you use, it will be measured to you -- and even more.
4.25.Whoever has more will be given more; whoever does not have, even what he has will be taken from him.]


4.26.[“ He also said, “] This is what the [Kingdom] {Spirit} of God is like. A man scatters seed on the ground.

4.26.Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how.

4.28.All by itself the soil produces corn -- first the stalk, then the ear, then the full grain in the ear.

4.29.As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.

4.30.“Again [he] {I} said, “ What shall we say the [Kingdom] {Spirit} of God is like [, or what parable shall we use to describe it?] {.}

4.31.It is like a mustard seed, which is the smallest seed you plant in the ground.

4.32.Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds of the air can perch in its shade."


4.33.[With many similar parables Jesus spoke the word to them, as much as they could understand.
4.34.He did not say anything to them without using a parable. But when he was alone with his own disciples, he explained everything.
4.35.That day when evening came, he said to his disciples, "Let us go over to the other side.
4.36.Leaving the crowd behind, they took him along, just as he was in the boat.
4.37.A furious squall came up, and the waves broke over the boat, so that it was nearly swamped.
4.38.Jesus was in the stern, sleeping on a cushion.  The disciples woke him and said to him, "Teacher, don't you care if we drown?"
4.39.He got up, rebuked the wind and said to the waves, "Quiet! Be still!" Then the wind died down and it was completely calm.
4.40.He said to his disciples, "Why are you so afraid? Do you still have no faith?"
4.41.They were terrified and asked each other, “Who is this? Even the wind and the waves obey him.”]