Mark 6:1-6

Mark 6:1-6
A Women’s Lectionary 46


He leftI that place and cameII to his hometown,III and his disciplesIV followedV him. 

Notes on verse 1

I “left” = exerchomai. From ek (from, from out of) + erchomai (to come, go). This is to go out, depart, escape, proceed from, spread news abroad.
II “came” = erchomai. Related to “left” in v1. See note I above.
III “hometown” = patris. 8x in NT. From pater (father in a literal or figurative sense) OR from parasemos (marked on the side, wrongly marked a ship’s figurehead); {from para (beside, by, in the presence of) + semaino (to give a sign, signify, indicate, make known); {from sema (a sign or mark)}}. This is belonging to one’s father or ancestors. It could be hometown, native town, country, or heaven as home.
IV “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
V “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

2 VIOn the sabbathVII he beganVIII to teachIX in the synagogue,X and manyXI who heardXII him were astounded.XIII

Notes on verse 2a

VI {untranslated} = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
VII “sabbath” = sabbaton. From Hebrew shabbath (sabbath); from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is the sabbath. It can also be used as shorthand for a week i.e. the time between two sabbaths.
VIII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
IX “teach” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
X “synagogue” = sunagoge. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”
XI “many” = polus. This is much, often, plenteous – a large number or a great extent.
XII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XIII “astounded” = ekplesso. 13x in NT. From ek (out, out of) + plesso (to pound, strike, flatten; figuratively, cause a calamity). This is to strike with panic, astonish shock. It is a moment that shakes someone from their senses and leaves them dumbfounded or at a loss.

They said,XIV “Where did this man get all this? What is this wisdomXV that has been givenXVI to him? What deeds of powerXVII are being doneXVIII by his hands!XIX 

Notes on verse 2b

XIV “said” = lego. This is to say, speak, or tell.
XV “wisdom” = sophia. From sophos (wise, clever, skilled, learned, cultivated); related to saphes (clear). This is skill, wisdom, insight, intelligence, clarity. It is wisdom as applied through a practical skill or shrewdness. It is not thoughtfulness or the mere gaining of intelligence for its own sake. Sophia is wisdom in action for everyday living.
XVI “given” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
XVII “deeds of power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
XVIII “being done” = ginomai. Same as {untranslated} in v2. See note VI above.
XIX “hands” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.

3 IsXX not this the carpenter,XXI the sonXXII of MaryXXIII 

Notes on verse 3a

XX “is” = eimi. This is to be or exist.
XXI “carpenter” = tekton. 2x in NT. From the base of timoria (penalty, punishment, vengeance); from timoreo (to punish, protect honor); {perhaps from time (worth or something’s perceived value; literally, price, but figuratively, the honor or value one sees in someone or something else; also esteem or dignity; also precious or valuables); {from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}} + the base of tikto (to produce, bring forth, beget). This is craftsman; particularly one who works with wood.
XXII “son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
XXIII “Mary” = Maria. From Hebrew Miryam (Aaron and Moses’s sister); from marah (to be contentious, rebellious, bitter, provoking, disobedient; to be or make bitter or unpleasant; figuratively, to rebel or resist; causatively to provoke). This is Miriam or Mary.

and brotherXXIV of JamesXXV and JosesXXVI and JudasXXVII and Simon,XXVIII and are not his sistersXXIX here with us?” And they took offenseXXX at him. 

Notes on verse 3b

XXIV “brother” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
XXV “James” = Iakob. From Hebrew Yaaqov (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
XXVI “Joses” = Ioses. 3x in NT. Perhaps from Ioseph (Joseph, “he increases”); from Hebrew Yoseph (he increases; Joseph); from yasaph (to add, increase, continue, exceed). This is Joses, meaning “he increases.”“Joses” = Ioses. 3x in NT. Perhaps from Ioseph (Joseph, “he increases”); from Hebrew Yoseph (he increases; Joseph); from yasaph (to add, increase, continue, exceed). This is Joses, meaning “he increases.”
XXVII “Judas” = Ioudas. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judah or Judas, meaning praised.
XXVIII “Simon” = Simon. From Hebrew Shimon (Simon – Jacob’s son and his tribe); from shama (to hear, often implying attention and obedience). This is Simon, meaning “he who hears.”
XXIX “sisters” = adelphe. Related to “brother” in v3. From adelphos (see note XXIV above). This is sister in a literal or figurative sense.
XXX “took offense” = skandalizo. From skandalon (the bait or portion of the trap that closes down on the victim – the trap’s trigger; a stumbling block, offense, or cause for error; something that sets into motion a negative cause and effect; something that causes one to stumble); perhaps from kampto (to bend or bow). This is to put a stumbling block in someone’s way. Figuratively, causing someone to sin or preventing them from good action. It can also mean to shock or offend. Literally, this is falling into a trap or tripping someone up. So, here, enticing someone to sin or apostasy.

Then JesusXXXI said to them, “ProphetsXXXII are not without honor,XXXIII except in their hometown, and among their own kin,XXXIV and in their own house.”XXXV And he couldXXXVI doXXXVII no deed of power there, except that he laidXXXVIII his hands

Notes on verses 4-5a

XXXI “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
XXXII “prophets” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.
XXXIII “without honor” = atimos. Related to “carpenter” in v3. 4x in NT. From a (not, without) + time (see note XXI above). This is without honor, despised, not valued, reproachful, undignified.
XXXIV “kin” = suggenes. Related to {untranslated} in v2. 12x in NT. From sun (with, together with) + genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note VI above)}. This is relative, kinsman, offspring, or otherwise someone from the same stock. It can also be used for a fellow countryman.
XXXV “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
XXXVI “could” = dunamai. Related to “deeds of power” in v2. See note XVII above.
XXXVII “do” = poieo. This is to make, do, act, construct, abide, or cause.
XXXVIII “laid” = epitithemi. From epi (on, upon, what is fitting) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to lay on or place on, whether in a friendly or aggressive way.

on a fewXXXIX sickXL people and curedXLI them. And he was amazedXLII at their unbelief.XLIII

Notes on verses 5b-6a

XXXIX “few” = oligos. This is few or small – it can be a short time or extent, low light, amount, or worth.
XL “sick” = arrostos. 5x in NT. From a (not, without) + rhonnumi (to strengthen, be firm, have health; used as a salutation in letters at the end); {probably from rhoomai (to move quickly) probably akin to rhoumai (to pull to oneself, rescue from danger, snatch up, set free); akin to eruo (to drag) or rheo (to flow, to flow like water, overflow)}. This is literally not strong so it refers to a chronic illness that persists. It is infirmity, feeble, or sick person.
XLI “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.
XLII “was amazed” = thaumazo. From thauma (a wonder or marvel; used abstractly for wonderment or amazement; something that evokes emotional astonishment); may be from theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance). This is to marvel, wonder, or admire. To be amazed out of one’s senses or be awestruck. Being astonished and starting to contemplate what was beheld. This root is where the word “theatre” comes from.
XLIII “unbelief” = apistia. 11x in NT. From apistos (unbelieving, incredulous, faithless; someone who rejects faith); {from a (not, without) + pistos (faithful, trustworthy, reliable, sure, or true; a fullness of faith); {from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust)}}. This is unfaithfulness, distrust, disbelief, disobedience.

Then he went aboutXLIV amongXLV the villagesXLVI teaching. 

Notes on verses 6b

XLIV “went about” = periago. Related to “synagogue” in v2. 6x in NT. From peri (about, concerning, all around, encompassing) + ago (see note X above). This is to lead around, compass, go about.
XLV “among” = kuklo. 8x in NT. From kuklos (a circle). This is a ring, around, all around.
XLVI “villages” = kome. Perhaps from keimai (to lie, recline, set, be appointed, be destined). This is a village as contrasted with a city that has a wall.

Image credit: “Jesus Walks on Water” by LUMO Project.

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