Pentecost 6 - Mark 6:1-13

Quick English transliteration helps:
Underlined vowels = accented syllable 
ε = short e,  η = long e
ο = short o,  ω = long o.
ch sound is always hard - Christ (never chop)
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Related Scripture Readings
  • Ezekiel 2:1-5 
  • Psalm 123 (2) 
  • 2 Corinthians 12:2-10

Prayer of the Day

  • God of the covenant, in our baptism you call us to proclaim the coming of your kingdom. Give us the courage you gave the apostles, that we may faithfully witness to your love and peace in every circumstance of life, in the name of Jesus Christ, our Savior and Lord.

Greek Text (NA27)

Jesus Rejected at Nazareth/A Prophet Without Honor

1Καὶ ἐξῆλθεν ἐκεῖθεν καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 2καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ, καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες· πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 3οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 4καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 5καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν. 6aκαὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν.

Jesus Sends Out the Twelve Apostles

6bΚαὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 7Καὶ προσκαλεῖται τοὺς δώδεκα καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων, 8καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν, 9ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας. 10καὶ ἔλεγεν αὐτοῖς· ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν. 11καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς. 12Καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν, 13καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον.


ESV Translation 

Jesus Rejected at Nazareth/A Prophet Without Honor
1He went away from there and came to his hometown, and his disciples followed him. 2And on the Sabbath he began to teach in the synagogue, and many who heard him were astonished, saying, “Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? 3Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him. 4And Jesus said to them, “A prophet is not without honor, except in his hometown and among his relatives and in his own household.” 5And he could do no mighty work there, except that he laid his hands on a few sick people and healed them. 6aAnd he marveled because of their unbelief.
Jesus Sends Out the Twelve Apostles
6bAnd he went about among the villages teaching. 7And he called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. 8He charged them to take nothing for their journey except a staff—no bread, no bag, no money in their belts—9but to wear sandals and not put on two tunics. 10And he said to them, “Whenever you enter a house, stay there until you depart from there. 11And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them.” 12So they went out and proclaimed that people should repent. 13And they cast out many demons and anointed with oil many who were sick and healed them.


Notes + USB3 Greek & NIV Translation

Jesus Rejected at Nazareth/A Prophet Without Honor

1-6a

See also Matthew 13:53-58; Luke 4:16-30.

The men of Nazareth are astonished at the wisdom and the mighty works of Jesus of Nazareth but take offense at the carpenter whose mother, brothers, and sisters they know so well. Their unbelief makes revelation impossible; He who met every need of man with God’s creative power but gave no sign to questioning and demanding unbelief (8:11–13) could do no mighty work there. The triumphal progress of Jesus through the recent part of the narrative (since the explanatory discourse of chapter 4) is in danger of leaving the reader with a false sense of security. One after another the forces of wind and water, demonic possession, illness, and even death have yielded to his authority. Forgetting the picture of divided response in chapters 2-3, the reader may be beginning to feel there is something almost automatic about the 'success' of Jesus. This pericope therefore serves to redress the balance, and to remind us that the effect of his ἐξουσια cannot be taken for granted. If πιστις has been the key to at least some of the preceding miracles of deliverance (4:40; 5:34, 36), what is to be expected where it is absent?

1

  • Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ,

  • kai exelthen ekeithen kai erchetai eis ten patrida autou

  • Jesus left there and went to his hometown,


  • καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ.

  • kai akolouthousin auto hoi mathetai autou

  • accompanied by his disciples.

ἐκεῖθεν (ekeithen|he came forth/from there)

πατρίδα αὐτοῦ (patrida autou|native country/town of his) - Though Mark does not specifically mention Nazareth, it is obviously meant (see also 1:9).

ἀκολουθοῦσιν (akolouthousin|followed/accompanied) - A detail dropped in Matthew, but important for Mark, because in this part of the gospel he is concerned with their training. Their Master's rejection by his fellow townsmen was a valuable lesson for them, could they but grasp it.

2

  • καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ:

  • kai genomenou sabbatou erxato didaskein en te sunagoge

  • When the Sabbath came, he began to teach in the synagogue,


  • καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες,

  • kai polloi akouontes exeplessonto legontes

  • and many who heard him were amazed.


  • Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ

  • pothen touto tauta kai tis he sophia he dotheisa touto

  • Where did this man get these things?” they asked. “What’s this wisdom that has been given him?


  • καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι;

  • kai ai dunameis toiautai dia ton cheiron autou ginomenai

  • What are these remarkable miracles he is performing?

σαββάτου (sabbatou|Sabbath/seventh day) - In Greek, this is often in the plural.

ἤρξατο ( erxato|he began)

διδάσκειν ἐν τῇ συναγωγῇ (didaskein en te sunagoge|teach in the synagogue) - See also 1:21-ff; 39; 3:1-ff. The invitation to teach in the synagogue reveals at first a degree of goodwill, or at least the recognition that Jesus is now a person of significance.

ἐξεπλήσσοντο (exeplessonto|were amazed/overwhlemed) - See also 1:22.

Πόθεν (pothen|how?/from where?)

σοφία (sophia|wisdom/insight/intelligence)

δοθεῖσα (dotheisa|having been given)

δυνάμεις (dunameis|power)

τοιαῦται (toiautai|such/of such kind) - There are several variants here but none affect the sense; all include both wisdom and acts of power as the basis for the response.

3

  • οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας

  • ouch outos estin ho tekton ho huios tes Marias

  • Isn’t this the carpenter? Isn’t this Mary’s son


  • καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος;

  • kai adelphos Iakobou kai Iwsetos kai Iouda kai Simonos

  • and the brother of James, Joseph, Judas and Simon?

  • καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.

  • kai ouk eisin hai adelphai autou hode pros hemas kai eskandalizonto en auto

  • Aren’t his sisters here with us?” And they took offense at him.

τέκτων (tekton|carpenter/wood craftsman) - Matthew reports that Jesus was called “the carpenter’s son” (Mt 13:55); only in Mark is Jesus himself referred to as a carpenter. The Greek word can apply also to a mason or smith, but it seems to have its usual meaning (“carpenter”) here. In a small village the τεκτων would need to be versatile, able to deal both with agricultural and other implements and also with the construction and repair of buildings. As such he was a significant figure in the village economy, probably also undertaking skilled work in the surrounding area. The question is derogatory, meaning, “Is he not a common worker with his hands like the rest of us?”

υἱὸς τῆς Μαρίας (huios tes Marias|son of Mary) - All uncials, many minuscules, and important early versions read "is not this the carpenter, the son of Mary...?" Objection was early felt to this description of Jesus as carpenter, and several witnesses assimilate the text to Matthew 13:55 and read, "Is not this the son of the carpenter, the son of Mary?" The Palestinian Syriac achieves the same result by omitting ὁ τεκτων. The absence of any reference to Joseph may suggest that he had died before Jesus began his ministry.

ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος (adelphos Iakobou kai Iwsetos kai Iouda kai Simonos|brother of James and Joseph and Judas and Simon) - See also Luke 8:19. The much-debated question whether the brothers of Jesus were children of Joseph and Mary born after Jesus or children of Joseph by a previous marriage or Jesus’ cousins will probably never be settled to everyone’s satisfaction. The first suggestion (that they were children of Joseph and Mary) seems the most natural.

ἀδελφαὶ (adelphai|sisters)

ὧδε (hode|here/in this place)

ἐσκανδαλίζοντο (eskandalizonto|they were stumbled) – Meaning cause (someone) to sin or give up the faith, but usually translated as ‘they took offense at him.’ They saw no reason to believe that he was different from them, much less that he was specially anointed by God. The meaning here is not just that they were provoked by him; there is also present the idea that to reject Jesus is to turn away from God.

4

  • καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ

  • kai elegen autois ho Iesous hoti ouk estin prophetes atimos ei me en te patridi autou

  • Jesus said to them, “A prophet is not without honor except in his own town,


  • καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.

  • kai en tois sungeneusin autou kai en te oikia autou

  • among his relatives and in his own home.”

προφήτης (prophetes|prophet)

ἄτιμος (atimos|without honor/despised)

εἰ μὴ (ei me|except)

συγγενεῦσιν (sungeneusin|relatives/fellow-countrymen)

The verse is a proverbial saying, similar to our "familiarity breeds contempt."

5

  • καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν,

  • kai ouk edunato ekei poiesai oudemian dunamin

  • He could not do any miracles there,


  • εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν:

  • ei me oligois arrostois epitheis tas cheiras etherapeusen

  • except lay his hands on a few sick people and heal them.

οὐκ ἐδύνατο (ouk edunato|not he was able)- Matthew 13:58 rightly explains the οὐκ ἐδυνατο by reference to the ἀπιστια of the people. The point of οὐκ ἐδυνατο is not that Jesus was powerless apart from men's faith, but that in the absence of faith he could not work mighty works in accordance with the purpose of his ministry. It was not that Jesus did not have power to perform miracles at Nazareth, but that he chose not to in such a climate of unbelief (verse 6). For to have worked miracles when faith was absent would, in most cases anyway, have been merely to have aggravated men's guilt and hardened them against God.

ἐκεῖ (ekei|there/in that place) – Nazareth.

ποιῆσαι (poiesai|to do)

οὐδεμίαν (oudemian|not even one/no one/nothing)

ὀλίγοις (oligois|to a few)

ἀρρώστοις (arrostois|ill/sick ones)

ἐπιθεὶς (epitheis|having placed/put upon)

ἐθεράπευσεν (etherapeusen|he cured/healed/served) - There is a delightful irony in the juxtaposition of the two clauses of this verse: for most people the healing of a few invalids by laying hands on them would hardly constitute οὐδεμίαν δύναμιν (not even one powerful work).

6a

  • καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν.

  • kai ethaumazen dia ten apistian auton

  • He was amazed at their lack of faith.

ἐθαύμαζεν (ethaumazen|he marveled/wondered/was amazed) - Only here and in Matthew 8:10/Luke 7:9 is θαυμαζειν used of Jesus. He marvels at the Gentile centurion's faith: here he marvels at the lack of faith of those who most of all ought to have had it.

ἀπιστίαν (apistian|unbelief/lack of faith)


Jesus Sends Out the Twelve Apostles

6b-13

See also Matthew 9:35-10:15; Luke 9:1-6.

Jesus draws His disciples closer to Himself by employing them in the extension of His Messianic mission. When Jesus called fishermen as his first disciples (1:16-20), he promised them that they would soon be fishing for people. When he selected the Twelve, it was in order that 'they might be with him and that he might send them out' (3:14-15). The first part of that job description (being with him) has been amply fulfilled in the story since then; wherever Jesus has gone the disciples (or at least some of them, 5:37) have gone with him, their presence being noted even when they contribute nothing to the events recorded (6:1). This second aspect of the disciples' job description is the subject of the next section of the story. In 6:7-13 they are sent out, and in 6:30 they report back to Jesus.

6b

  • Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων.

  • kai periegen tas komas kuklo didaskon

  • Then Jesus went around teaching from village to village.

There is disagreement as to whether or not verse 6 should be divided.

περιῆγεν (periegen|he led about)

κώμας (komas|village/small town)

κύκλῳ (kuklo|round about/in a circle) - Indicates that he remained in the hill country around Nazareth rather than returning yet to the lake.

7

  • καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο,

  • kai proskaleitai tous dodeka kai erxato autous apostellein duo duo

  • Calling the Twelve to him, he began to send them out two by two


  • καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων:

  • kai edidou autois exousian tow pneumaton ton akatharton

  • and gave them authority over impure spirits.

προσκαλεῖται (proskaleitai|calling/summoning)

τοὺς δώδεκα (tous dodeka|the twelve)See also 3:13–19.

ἀποστέλλειν (apostellein|send them out) - The time of their preliminary training is over.

δύο δύο (duo duo|two [by] two/in pairs) - The purpose of going in pairs may have been to bolster credibility by having the testimony of more than one witness (Jeremias and Deuteronomy 17:6), as well as to provide mutual support during their training period. The repetition is perhaps Semitic (Genesis 7:8-9).

ἐδίδου (edidou|he gave them)

ἐξουσίαν (exousian|auhority/power) - What has hitherto been a special mark of the ἐξουσια of Jesus (1:27; 3:11) is now to be shared with those who have been μετ αὐτου (3:14-15).

ἀκαθάρτων (akatharton|unclean/impure)

8

  • καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον,

  • kai parengeilen autois hina meden hairosin eis hodon ei me hrabdon monon

  • These were his instructions: “Take nothing for the journey except a staff—


  • μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν,

  • me arton me peran me eis ten zonen chalkon

  • no bread, no bag, no money in your belts.

παρήγγειλεν (parengeilen|commands/instructions)

μηδὲν (meden|nothing)

αἴρωσιν (hairosin|take [with])

ὁδὸν (hodon|way/journey/road)

ῥάβδον (hrabdon|rod/stick/staff/scepter) - This exception is peculiar to Mark. In both Matthew 10:10 and Luke 9:3 the staff is expressly forbidden. Various reasons for the difference may be conjectured, either in terms of the context of writing (differing sociological contexts for the gospels or different lengths of mission envisaged) or arising from the process of tradition (including the possibility of a common source other than Mark for Matthew and Luke – a 'Mark-Q overlap'), but the disagreement about the staff remains unresolved.

μόνον (monon|only/alone)

ἄρτον (arton|bread/loaf/food)

πήραν (peran|bag [traveller's or beggar's bag])

ζώνην (zonen|[money] belt)

χαλκόν (chalkon|coin/copper/bronze) - They were to depend entirely on the hospitality of those to whom they testified (verse 10).

9

  • ἀλλὰ ὑποδεδεμένους σανδάλια καὶ μὴ ἐνδύσησθε δύο χιτῶνας.

  • alla hupodedemenous sandalia kai me endusesthe duo chitomas

  • Wear sandals but not an extra shirt.

As the list of instructions continues the syntax becomes increasingly ragged. The third-person indirect command of verse 8 (using ἱνα), with its extended series of objects, is followed by two coordinate clauses (introduced by ἀλλα and και) in the first of which a participle does duty for a main verb while the subjunctive verb of the second (presumably still governed by ἱνα, though it could equally be a change to direct speech) has gone over to the second person. The style is unliterary but quite intelligible as colloquial reported speech.

ὑποδεδεμένους (hupodedemenous|wear/put on)

σανδάλια (sandalia|sandals) sandal - In Matthew 10:10 and Luke 10:4 ὑποδηματα, which are not to be distinguished from σανδαλια, are forbidden. As with the staff (8) the stricter version is probably original, Mark having modified it in view of western conditions. It is possible that the prohibition in Matthew and Luke is of carrying spare pairs (while the permission in Mark is specifically for wearing sandals), but that is certainly not the natural reading of the text, especially in Luke 10:4.

μὴ ἐνδύσησθε δύο χιτῶνας (me endusesthe duo chitomas|not put on two tunics) - At night an extra tunic was helpful as a covering to protect from the cold night air, and the implication here is that the disciples were to trust in God to provide lodging each night. Jesus' intention in sending them out in this way is not so much to encourage asceticism as such (they are after all to expect and accept hospitality), but to emphasize that loyalty to the kingdom of God leaves no room for a prior attachment to material security.

10

  • καὶ ἔλεγεν αὐτοῖς, Οπου ἐὰν εἰσέλθητε εἰς οἰκίαν,

  • kai elegen autois opou ean eiselthete eis oikian

  • Whenever you enter a house,


  • ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν.

  • ekei menete heos an exelthete ekeithen

  • stay there until you leave that town.

Οπου (opou|where)

ἐκεῖ (ekei|there/in that place)

μένετε (menete|stay/remain/abide)

ἕως ἂν (heos an|until)

ἐξέλθητε (exelthete|you leave)

ἐκεῖθεν (ekeithen|from there) - The point of this verse is that, having once accepted a household's hospitality, they are not to dishonor it by moving elsewhere in the same village if more comfortable accommodation is offered. ἐκει refers to the household, ἐκειθεν to the locality.


11

  • καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν,

  • kai hos an topos me dexetai humas mede akousosin humon

  • And if any place will not welcome you or listen to you,


  • ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν

  • ekporeuomenoi ekeithen ektinazate ton choun ton hupokato ton podon humon

  • leave that place and shake the dust off your feet


  • εἰς μαρτύριον αὐτοῖς.

  • eis marturion autois

  • as a testimony against them.”

ὃς ἂν (hos an|whoever/as many as should)

τόπος (topos|place)

δέξηται (dexetai|receive/accept/welcome)

μηδὲ (μηδὲ|nor)

ἐκπορευόμενοι (ekporeuomenoi|in going forth/coming out)

ἐκτινάξατε (ektinazate|you shake off/out)

χοῦν (choun|dust)

ὑποκάτω (hupokato|underneath/beneath)

ποδῶν (podon|feet) - See also Matthew 10:14.

μαρτύριον (marturion|testimony/witness) - The dust of a heathen land was carefully removed from the feet and clothing of pious Jews before re-entering Jewish territory, as something defiling. So the significance of the action here enjoined is to declare the place which rejects them as heathen. At the same time it gives warning that the missionaries have fulfilled their responsibility towards the place and henceforth the inhabitants must answer for themselves. See also Acts 18:6 where the shaking off of the dust is accompanied by the words, 'Your blood be upon your own heads.' See also Acts 13:51.

12

  • Καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν,

  • kai exelthontes ekeruzan hina metanoosin

  • They went out and preached that people should repent.

ἐκήρυξαν (ekeruzan|the proclaimed/preached) - This mission marks the beginning of the disciples’ own ministry in Jesus’ name (3:14–15), and their message was precisely the same as his (1:15). Even though not included explicitly in Jesus' charge in verse 7, proclamation (κηρυσσω) is an essential element in the disciples' commission (3:14), just as it is in Jesus' own ministry (1:14, 38-39).

μετανοῶσιν (metanoosin|they should repent/turn from their sins) - See also 1:4. Repent is shorthand for the message summed up in 1:15. The purpose of the mission was, we may assume, to bring the summons to repentance in view of the nearness of the kingdom of God to as many people as possible in Galilee. The urgency of their mission was the urgency which in all circumstances appertains to the message of God.

13

  • καὶ δαιμόνια πολλὰ ἐξέβαλλον,

  • kai daimonia polla exeballon

  • They drove out many demons


  • καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον.

  • kai elesiphon elaio pollous arrostous kai etherapeuon

  • and anointed many sick people with oil and healed them.

δαιμόνια (daimonia|demons/evil spirits)

ἐξέβαλλον (exeballon|they threw/cast out/expelled)

ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους (elesiphon elaio pollous arrostous|anointed with [olive]oil many sick/ill [ones]) - In the ancient world olive oil was widely used as a medicine (Isaiah 1:6; Luke 10:34; James 5:14; Rabbinic literature, Josephus, etc.). Healing by anointing with oil is mentioned only here and in James 5:14 as an act involving the power of God (Luke 10:34 records common medicinal practice). Neither passage explains the significance of the oil, but James stresses the power of the accompanying prayer. Its use by the Twelve was probably symbolic rather than medical in intention - a visible token of spiritual grace, by which the healing that was administered by them was declared to proceed from the secret power of God.

ἐθεράπευον (etherapeuon|they healed/cured)


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