The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Mark6:1–6

The Rejection at Nazareth

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Mark 6:1–6 — The Rejection at Nazareth. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1

Jesus went on from there and came to His hometown, accompanied by His disciples.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai exēlthen ekeithen kai erchetai eis autou tēn patrida kai akolouthousin autō autou hoi mathētai

Word by word15 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξῆλθενexēlthen[Jesus] went onG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
ἐξέρχομαι: to issue, go out Aorist: the leaving of Capernaum is a completed fact before the present-tense arrival begins. Maclaren reads the itinerary as deliberate rather than casual, asking what took our Lord back there at all.
ἐκεῖθενekeithenfrom thereG1564
√ ἐκεῖθεν — thenceAdverb
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔρχεταιerchetaicameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
ἔρχομαι: to come or go Present indicative in a past narrative, Mark's habitual historical present. The grammar is not decoration: it makes the reader a bystander in Nazareth on the day, which is exactly the posture the unit will require when the verdict falls in v. 3.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πατρίδαpatridahometownG3968
√ πατρίς — a father-land, iNounAccusative Feminine Singular
πατρίς: a father-land A rare noun (8 verses). It is the hinge of the whole unit: it returns in Jesus' proverb at v. 4, in the Lukan and Matthean parallels, and in Hebrews 11:14, where the same word names the homeland the patriarchs sought and did not find on earth. Almost every occurrence of the noun in the Greek New Testament sits in a scene of a prophet refused at home, which is to say that the word itself carries the wound.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀκολουθοῦσινakolouthousinaccompanied byG190
√ ἀκολουθέω — properly, to be in the same way with, iVerbPresent Indicative Active3rd Person Plural
ἀκολουθέω: to be in the same way with Strong's root sense is literally to travel the same road. Mark sets the disciples' following against the townsmen's stumbling (v. 3): the same Jesus, the same synagogue, two roads. Pulpit observes that only the chosen three had been with Him in the house of Jairus, and that the presence of the whole body of disciples would be valuable at Nazareth.
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
μαθηταὶmathētaidisciplesG3101
√ μαθητής — a learner, iNounNominative Masculine Plural
μαθητής: a learner Learners, by the word's own root, against a town that thought it already knew Him.
2

When the Sabbath came, He began to teach in the synagogue, and many who heard Him were astonished. “Where did this man get these ideas?” they asked. “What is this wisdom He has been given? And how can He perform such miracles?

Berean Standard Bible · CC0

Greek — tap a word ↓

kai sabbatou genomenou ērxato didaskein en tē synagōgē kai hoi polloi akouontes exeplēssonto Pothen toutō tauta legontes kai tis hē sophia hē dotheisa toutō kai ginomenai dia autou tōn cheirōn toiautai hai dynameis

Word by word33 · parsed
καὶkai[When]G2532
√ καί — and, also, even, so then, too, etcConjunction
σαββάτουsabbatou[the] SabbathG4521
√ σάββατον — the Sabbath (iNounGenitive Neuter Singular
γενομένουgenomenoucameG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Participle MiddleGenitive Neuter Singular
γίνομαι: to come to be Genitive absolute, “Sabbath having come.” Maclaren reads the waiting as deliberate: the characteristic avoidance of display and the regard for existing means of worship, shown in His waiting till the Sabbath and then resorting to the synagogue.
ἤρξατοērxatoHe beganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
ἄρχομαι: to commence Aorist middle: He began, and the sentence never says He finished. Mark then fills the room with the hearers' talk instead of His words, so that the reader hears the interruption rather than the sermon.
διδάσκεινdidaskeinto teachG1321
√ διδάσκω — to teach (in the same broad application)VerbPresent Infinitive Active
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
συναγωγῇsynagōgēsynagogueG4864
√ συναγωγή — an assemblage of personsNounDative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
πολλοὶpolloimanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Plural
ἀκούοντεςakouonteswho heard [Him]G191
√ ἀκούω — to hear (in various senses)VerbPresent Participle ActiveNominative Masculine Plural
ἐξεπλήσσοντοexeplēssontowere astonishedG1605
√ ἐκπλήσσω — to strike with astonishmentVerbImperfect Indicative Middle or Passive3rd Person Plural
ἐκπλήσσω: to strike with astonishment A violent verb in the imperfect. Poole's judgment is exact: the effect of our Saviour's preaching among the Jews is amazement and astonishment, but no faith. Astonishment is a reaction, not a verdict, and Mark will show within one verse how fast it can turn to offense.
ΠόθενPothenWhere [did]G4159
√ πόθεν — from which (as interrogative) or what (as relative) place, state, source or causeAdverb
τούτῳtoutōthis [man get]G3778
√ οὗτος — the he (she or it), iDemonstrative PronounDative Masculine Singular
ταῦταtautathese [ideas]G3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Neuter Plural
λέγοντεςlegontesthey askedG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Plural
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τίςtisWhat [is]G5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Feminine Singular
ἡhē[this]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
σοφίαsophiawisdomG4678
√ σοφία — wisdom (higher or lower, worldly or spiritual)NounNominative Feminine Singular
σοφία: wisdom The townsmen concede the wisdom and still reject the man, which is the unit's peculiar horror. They are not disputing His teaching; they are disputing His right to it. Gill notes that they knew he had not learnt of men, and therefore wondered how he came by such things as these.
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
δοθεῖσαdotheisaHe has been givenG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Participle PassiveNominative Feminine Singular
δίδωμι: to give Aorist passive participle with the agent suppressed, the usual Greek way of pointing at God without saying the Name. Mark uses the same construction of the disciples at 4:11, where the mystery of the kingdom has been given to them, so that within the one Gospel the passive marks both what is granted to the insiders and what the outsiders cannot account for. ⚙ The villagers have therefore stated the truth of the case in the form of a sneer: the wisdom was indeed given, and the giver is the one name they will not say.
τούτῳtoutō. . .G3778
√ οὗτος — the he (she or it), iDemonstrative PronounDative Masculine Singular
καὶkaiAnd [how can]G2532
√ καί — and, also, even, so then, too, etcConjunction
γινόμεναιginomenaiHe performG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPresent Participle Middle or PassiveNominative Feminine Plural
διὰdia. . .G1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
αὐτοῦautou. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῶνtōn. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Plural
χειρῶνcheirōn. . .G5495
√ χείρ — the hand (literally or figuratively (power)NounGenitive Feminine Plural
χείρ: the hand (literally, power) Genitive plural: the powers come to be “through his hands.” The same hands are the carpenter's hands in v. 3 and the laid-on hands in v. 5.
τοιαῦταιtoiautaisuchG5108
√ τοιοῦτος — truly this, iDemonstrative PronounNominative Feminine Plural
αἱhaiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Plural
δυνάμειςdynameismiraclesG1411
√ δύναμις — force (literally or figuratively)NounNominative Feminine Plural
δυνάμεις: powers Cambridge counts this word four times in Mark (5:30, 6:2, 6:14, 9:39) and complains that English renderings scatter it as wonderful works, mighty works and miracles, doing away with a portion of its force. Ellicott adds the sharp historical point that since v. 5 says no power was done in Nazareth, these powers must be ones reported there from elsewhere.
3

Isn’t this the carpenter, the son of Mary and the brother of James, Joses, Judas, and Simon? Aren’t His sisters here with us as well?” And they took offense at Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

estin ouch houtos ho tektōn ho huios tēs Marias kai adelphos Iakōbou kai Iōsētos kai Iouda kai Simōnos eisin ouk autou hai adelphai hōde pros hēmas kai kai eskandalizonto en autō

Word by word31 · parsed
ἐστινestinIsn’tG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οὐχouch. . .G3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
οὗτόςhoutosthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
τέκτωνtektōncarpenterG5045
√ τέκτων — an artificer (as producer of fabrics), iNounNominative Masculine Singular
τέκτων: an artificer, producer of fabrics The word occurs of Jesus only here in the whole canon. Cambridge quotes Farrar on what the title cost socially, and Gill assembles rabbinic parallels (Jochanan a shoemaker, Isaac a blacksmith, Hillel a hewer of wood) to show the Jews had no business using a trade as an insult. Maclaren treats the bench itself as revelation: the prose fact that He toiled at it needs nothing to heighten its value as a sign of His true participation in man's lot.
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
υἱὸςhuiossonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
υἱός: a son “The son of Mary,” not of Joseph. Pulpit infers from the silence that Joseph was no longer living, since it would have been natural for his name to be mentioned here.
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ΜαρίαςMariasof MaryG3137
√ Μαρία — Maria or Mariam (iNounGenitive Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀδελφὸςadelphos[the] brotherG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounNominative Masculine Singular
ἀδελφός: brother, near or remote kin The four names that follow are the oldest disputed list in the Gospels. Geneva's gloss appeals to Hebrew usage, under which brethren and sisters covers all relatives; Cambridge lays out four competing hypotheses and Pulpit a fifth; Poole declines to decide. The FSSB records the dispute and does not resolve it: the Greek word will carry either sense.
ἸακώβουIakōbouof JamesG2385
√ Ἰάκωβος — Jacobus, the name of three IsraelitesNounGenitive Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸωσῆτοςIōsētosJosesG2500
√ Ἰωσῆς — Joses, the name of two IsraelitesNounGenitive Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸούδαIoudaJudasG2455
√ Ἰούδας — Judas (iNounGenitive Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΣίμωνοςSimōnosSimonG4613
√ Σίμων — Simon (iNounGenitive Masculine Singular
εἰσὶνeisinAren’tG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
οὐκouk. . .G3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
αἱhaiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Plural
ἀδελφαὶadelphaisistersG79
√ ἀδελφή — a sister (naturally or ecclesiastically)NounNominative Feminine Plural
ἀδελφή: a sister Unnamed in Scripture. Pulpit reports that a tradition recorded by Nicephorus supplies the names Esther and Tamar, which is tradition and not text.
ὧδεhōdehereG5602
√ ὧδε — in this same spot, iAdverb
ὧδε: in this same spot “Here, with us.” The adverb is the whole argument: proximity is offered as disproof.
πρὸςproswithG4314
√ πρός — a preposition of directionPreposition
ἡμᾶςhēmasusG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
καὶkaias wellG2532
√ καί — and, also, even, so then, too, etcConjunction
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐσκανδαλίζοντοeskandalizontothey took offenseG4624
√ σκανδαλίζω — to entrap, iVerbImperfect Indicative Middle or Passive3rd Person Plural
σκανδαλίζω: to entrap, to make stumble Imperfect: not one refusal but a sustained tripping. The verb is rare enough to be tracked (27 verses) and Matthew 13:57 uses it at the identical point in the parallel narrative. What scandalizes them is not an error in His doctrine, which they have just praised, but the ordinariness of His hands.
ἐνenatG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
4

Then Jesus said to them, “Only in his hometown, among his relatives, and in his own household is a prophet without honor.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho Iēsous elegen autois hoti ei mē en autou tē patridi kai en autou tois syngeneusin kai en autou tē oikia estin prophētēs Ouk atimos

Word by word26 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἔλεγενelegensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
λέγω / ἔπω: to say Imperfect, of a saying said again. Poole reaches behind the proverb for the cause: our Saviour, though there was a deeper cause, assigns familiarity as the reason those of Nazareth paid Him no greater respect.
αὐτοῖςautoisto themG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
εἰeiOnlyG1487
√ εἰ — if, whether, that, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
πατρίδιpatridihometownG3968
√ πατρίς — a father-land, iNounDative Feminine Singular
πατρίς: a father-land The word from v. 1 returns on Jesus' own lips, which is what ties the narrative to the saying. The Verifier finds the same rare lexeme at Matthew 13:57, Luke 4:23, Luke 4:24 and John 4:44, the four other places the proverb is attached to a rejection, and at Hebrews 11:14 for a homeland not on earth.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνenamongG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
συγγενεῦσινsyngeneusinrelativesG4773
√ συγγενής — a relative (by blood)AdjectiveDative Masculine Plural
συγγενής: a relative by blood Mark's own middle term, absent from the Matthean and Lukan forms of the saying. It makes the refusal concentric: town, kin, house. Gill suspects that some of those making the reflections were distant relations of Joseph or Mary, who envied His gifts and objected to His rise from the meanest branch of their family.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῇtē[own]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
οἰκίᾳoikiahouseholdG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounDative Feminine Singular
ἔστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
προφήτηςprophētēsa prophetG4396
√ προφήτης — a foreteller ("prophet")NounNominative Masculine Singular
προφήτης: a foreteller, prophet Jesus classes Himself, for the moment, simply among the prophets, and by doing so hands His hearers the whole prophetic record of rejection: Jeremiah's own townsmen at Anathoth, the house of Israel that would not listen to Ezekiel, the servant despised and rejected of Isaiah 53:3. He does not quote any of them. He states the pattern as a proverb and lets them place themselves in it.
ΟὐκOukG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἄτιμοςatimoswithout honorG820
√ ἄτιμος — (negatively) unhonoured or (positively) dishonouredAdjectiveNominative Masculine Singular
ἄτιμος: unhonoured or dishonoured A rare adjective (4 verses). Paul takes the same word for himself and the apostles at 1 Corinthians 4:10 and for the less honourable members of the body at 1 Corinthians 12:23, so that the word Nazareth earns for Jesus becomes, in Paul, a description of the church's own standing in the world.
5

So He could not perform any miracles there, except to lay His hands on a few of the sick and heal them.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai ouk edynato poiēsai oudemian dynamin ekei ei mē epitheis tas cheiras oligois arrōstois etherapeusen

Word by word15 · parsed
καὶkai[So]G2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐδύνατοedynatoHe could notG1410
√ δύναμαι — to be able or possibleVerbImperfect Indicative Middle or Passive3rd Person Singular
δύναμαι: to be able or possible The hardest verb in the unit, and Mark alone uses it here. Maclaren declines to weaken it because it is startling; Gill answers with Hebrew idiom, arguing that when a thing is not fit or proper to be done it is said to be impossible, and citing Genesis 19:22 and Jeremiah 44:22; Geneva's gloss is flatly “That is, he would not.” The verb shares its root with dynamis in the next breath, so the sentence reads: the Power was not able to do a power.
ποιῆσαιpoiēsaiperformG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Infinitive Active
οὐδεμίανoudemian[any]G3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveAccusative Feminine Singular
δύναμινdynaminmiraclesG1411
√ δύναμις — force (literally or figuratively)NounAccusative Feminine Singular
δύναμις: force, power Same noun as v. 2, now singular and negated. Whatever they had heard reported of Him elsewhere, nothing of the kind happens here, and Ellicott uses exactly this verse to argue that the “mighty works” of v. 2 must have been works reported from outside Nazareth.
ἐκεῖekeithereG1563
√ ἐκεῖ — thereAdverb
εἰeiexceptG1487
√ εἰ — if, whether, that, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἐπιθεὶςepitheisto layG2007
√ ἐπιτίθημι — to impose (in a friendly or hostile sense)VerbAorist Participle ActiveNominative Masculine Singular
ἐπιτίθημι: to impose, lay upon The gesture of contact. It is the one thing unbelief could not shut down: hands still reached the few who came. The same idiom of laying hands on the sick returns at Mark 16:18 with the same rare word for “sick.”
τὰςtas[His]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
χεῖραςcheirashandsG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Plural
ὀλίγοιςoligoison a fewG3641
√ ὀλίγος — puny (in extent, degree, number, duration or value)AdjectiveDative Masculine Plural
ἀρρώστοιςarrōstoisof the sickG732
√ ἄῤῥωστος — infirmAdjectiveDative Masculine Plural
ἄῤῥωστος: infirm A rare adjective (5 verses). Its other Markan occurrences are the sending of the Twelve at 6:13, who anointed many sick and healed them, and the promise at 16:18. The contrast is deliberate on Mark's part: a few sick in Nazareth, many sick through the sent ones a few verses later.
ἐθεράπευσενetherapeusen[and] heal [them]G2323
√ θεραπεύω — to wait upon menially, iVerbAorist Indicative Active3rd Person Singular
θεραπεύω: to wait upon, to heal Aorist indicative, the main verb of the exception clause, and Strong's root sense is menial service. Even in the town that dishonoured Him, the dishonoured prophet serves.
6

And He was amazed at their unbelief. And He went around from village to village, teaching the people.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai ethaumazen dia autōn tēn apistian Kai periēgen kyklō tas kōmas didaskōn

Word by word12 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐθαύμαζενethaumazenHe was amazedG2296
√ θαυμάζω — to wonderVerbImperfect Indicative Active3rd Person Singular
θαυμάζω: to wonder Imperfect. Cambridge observes that our Lord does not marvel at human things generally, but marvels at faith when it overcomes all human hindrances and at unbelief when it hardens into wilful rejection of Himself. Maclaren sets the two marvels side by side and concludes that faith and unbelief do not depend upon opportunity, but upon the bent of the will and the sense of need. Nazareth had every opportunity.
διὰdiaatG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
αὐτῶνautōntheirG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἀπιστίανapistianunbeliefG570
√ ἀπιστία — faithlessness, iNounAccusative Feminine Singular
ἀπιστία: faithlessness The unit's last diagnosis, and the reason given in the Matthean parallel for the limited works. Gill states the extremity of it: such unbelief must be owing to a wretched stupidity and judicial blindness of mind. Poole draws the pastoral conclusion, that external privileges are nothing without the special influences of divine grace, and that Christ's own country is as bad as any other.
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
περιῆγενperiēgenHe wentG4013
√ περιάγω — to take around (as a companion)VerbImperfect Indicative Active3rd Person Singular
περιάγω: to take around Imperfect again: the circuit is habitual, not a single trip. Poole's note is the right one: though our Saviour left them in their infidelity, He did not leave His blessed work.
κύκλῳkyklōaroundG2945
√ κύκλῳ — akin to G2947 (κυλιόω))Adverb
κύκλῳ: in a circle Redundant with the verb, and therefore emphatic.
τὰςtasG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
κώμαςkōmasfrom village to villageG2968
√ κώμη — a hamlet (as if laid down)NounAccusative Feminine Plural
διδάσκωνdidaskōnteaching [the people]G1321
√ διδάσκω — to teach (in the same broad application)VerbPresent Participle ActiveNominative Masculine Singular
διδάσκω: to teach The same verb as v. 2, still in the present, after everything in between. Henry's application is the plainest in the brief: let us, like our Master, go and teach cottages and peasants the way of salvation. Cambridge reckons Jesus never returned to Nazareth, nor preached in its synagogue, nor revisited the home where He had so long toiled as the village Carpenter.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The road back into the wolf's den — Mark 6:1

Mark gives the journey in two tenses: an aorist away from Capernaum (ἐξῆλθεν) and a present into Nazareth (ἔρχεται), which Pulpit identifies as Mark's historical present and defends as the better-attested reading. Maclaren supplies the geography (an easy day's journey from the lake-side up into the hills) and then the harder question, noting that when Jesus last taught in that synagogue His life had been in danger, so that in returning He thrusts Himself into the wolf's den. Cambridge marks the same visit as a turning point, saying that from this time forward He ceased to have His abiding residence at Capernaum. ⚙ The word Mark chooses for the destination is πατρίς, father-land, a rare noun the Verifier finds in only eight verses; it will come back on Jesus' own lips in v. 4, which is what welds this itinerary to the proverb. Ellicott reads the following clause as implying the disciples came on afterwards rather than with Him; Gill reads it as the simple mark of a disciple, following wherever He went. We leave the two readings standing.

ii. Astonishment that is not faith — Mark 6:2

The imperfect ἐξεπλήσσοντο is a verb of impact, and it keeps striking through the whole sermon. Maclaren paints the room: the decorous silence of the synagogue broken by a hubbub of mutual questions, the hearers discussing Jesus while He spoke, and all with the same thing to say. Poole draws the line that this movement turns on, that the effect of our Saviour's preaching among the Jews is amazement and astonishment but no faith, and that men may be affected by the word who are not converted by it. Their question is grammatically an admission: δοθεῖσα is an aorist passive with no agent, wisdom given. Cambridge insists the last noun be read as powers, not miracles, since here the cause gives its name to the effect; Geneva's gloss says the same, that the word means powers or virtues which set forth the power of His Godhead. Ellicott adds the sober chronology: because v. 5 says no power was done in Nazareth, the powers they are talking about must be ones reported to them from elsewhere. ⚙ So the villagers concede the teaching and concede the works, and refuse only the man. Maclaren traces where that leaves them: with only one other possible source for His power, and so preparing, with many headshakings, to believe Him in league with the devil rather than a messenger from God.

iii. The carpenter, and what the hands prove — Mark 6:3

Ellicott records the textual fact that Mark alone calls Jesus Himself τέκτων, where Matthew 13:55 has the carpenter's son. Cambridge quotes Farrar on the social weight of the word, that the carpenter of a provincial village could only have held a very humble position and a very moderate competence; Gill answers the insult from the rabbis' own practice, listing Jochanan the shoemaker, Isaac the blacksmith, Hillel the hewer of wood, and the maxim that a man who does not teach his son a trade teaches him thievery. Maclaren treats the bench as revelation rather than embarrassment: he notes the tradition that Jesus made plows and yokes, observes that the father who preserved it felt the need of symbolic meanings to save Christ's dignity, and answers that the prose fact needs nothing to heighten its value as a sign of His true participation in man's lot. Henry turns it to use, that He thus put honour upon mechanics. On the four named brothers we record disagreement and no verdict: Geneva appeals to Hebrew usage in which brethren covers all relatives, Cambridge sets out four hypotheses and prefers the children of Clopas and the other Mary, Pulpit surveys the same ground and adds the Greek Fathers' half-brother view, and Poole declines to determine it. ⚙ The verb of their verdict, ἐσκανδαλίζοντο, is imperfect and middle or passive: they were being tripped, repeatedly, over Him. Pulpit names the irony exactly, that the humility and love which ought to have excited their admiration was the stumbling block, because they could not believe God willing thus to humble Himself.

iv. Three circles of dishonour — Mark 6:4

Jesus answers with a proverb, and Mark's form of it is the widest: town (πατρίδι), kin (συγγενεῦσιν), house (οἰκίᾳ). Gill notices that the middle circle is Mark's addition, and suspects that some of those sneering were distant relations of Joseph or Mary who envied His rise from the meanest branch of their family. Cambridge observes that He is repeating almost the same proverb He had already spoken in that place, comparing Luke 4:24. Poole names the human mechanism, that familiarity breeds contempt, while carefully adding that there was a deeper cause; Pulpit extends it to every age, saying that people are apt to take it amiss if they see anyone spring from a trade into the doctor's chair, and warns that God abhors the envious and will withhold the wonders of His grace from those who grudge His gifts to others. ⚙ The adjective ἄτιμος is rare (four verses), and Geneva reads it actively: not merely honour withheld, but the man evil spoken of and his words misrepresented. By calling Himself a prophet here, Jesus places the scene inside the prophetic record without quoting a line of it.

v. Could not, and marvelled — Mark 6:5-6:6

Two sentences hold the unit's hardest grammar. οὐκ ἐδύνατο is imperfect of dynamai, and οὐδεμίαν δύναμιν is emphatically singular: not one power. Maclaren refuses to blunt it, noting that the other Evangelists say He did no mighty works while Mark says He could do none, and adding that if the expression does not fit our conceptions of Christ's nature, so much the worse for the conceptions. Against him, Gill argues from Hebrew idiom that what is not fit to be done is spoken of as impossible, citing Genesis 19:22 and Jeremiah 44:22, and Geneva's gloss is simply “That is, he would not”; Benson takes the same line, that it was inconsistent with His wisdom and goodness to work miracles where He knew greater evidence would only increase their guilt. Poole holds both, saying unbelief in us bindeth the hands of God while insisting the defect was not of power but of the exercise of power regulated by wisdom. Cambridge sharpens the principle: His miraculous power was not magical, but an influence which required and presupposed faith. ⚙ Whichever reading holds, the exception clause matters: hands were still laid on a few ἀρρώστοις, and Maclaren's image is the right one, that the prevalent unbelief did not stop some little trickle of the stream. Then the last imperfects. Ellicott takes ἐθαύμαζεν as evidence of the reality of our Lord's human nature and the limits within which He, truly man, vouchsafed to work; Cambridge notes He marvels at two things only, great faith and great unbelief; Pulpit presses the preposition, marvelling because of their unbelief. Gill calls it a wretched stupidity and judicial blindness of mind. And then περιῆγεν κύκλῳ ... διδάσκων: He was still teaching. Poole: though our Saviour left them in their infidelity, He did not leave His blessed work.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is the tool's own fallible reading, offered to be tested by Scripture and by better readers. The unit is built on one grammatical joke that costs Nazareth everything: they ask where He gets His powers (δυνάμεις, v. 2), and four verses later the narrator writes that He was not able (οὐκ ἐδύνατο, v. 5) to do one. Same root, opposite ends of the same six verses. What stands between the question and the inability is not a shortage in Him but a verdict in them, and the verdict is reached by a method: they reason from what they have handled. The hands are the hinge. In v. 2 the powers come “through his hands”; in v. 3 those same hands are the carpenter's; in v. 5 they are laid on a few sick people. Nazareth decides that hands which planed wood cannot carry God, and so the only work left for them to receive is the work of touch. We do not think the text lets us settle whether the “could not” is metaphysical or moral. Geneva, Gill and Benson read a will that would not; Maclaren and Cambridge read a power genuinely conditioned by the faith it looks for; Poole stands between them, denying any defect of power while saying that unbelief in us bindeth the hands of God. Both readings agree on the thing that should frighten a reader: unbelief is not neutral, it is effective, and it works by means of what it already knows. Note also what Jesus does not do. He quotes no Scripture at them. He states a proverb about prophets and lets it place them among Anathoth and the house of Israel and the servant whom men hid their faces from. Then He walks a circle of villages, still teaching. That is the pattern the whole Gospel will keep: refused honour, He does not withdraw the word, He relocates it.

They did not misjudge the carpenter's hands; they judged them correctly, and drew the wrong God from them.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The proverb of the prophet and his father-land verbal / quotation: confirmed

The saying at v. 4 recurs, with the same rare noun, at Matthew 13:57, Luke 4:24 and John 4:44, and its setting at Matthew 13:54 and Luke 4:23. The Verifier records the shared lexeme πατρίς (G3968) in all of them, with G4624 skandalizō also shared with Matthew 13:57 and G4396 prophētēs with Luke 4:24 and John 4:44. Cambridge notes that Jesus here repeats almost the same proverb He had spoken before in that same place, pointing to Luke 4:24. ⚙ This is a saying of Jesus reproduced across four Gospels, not an Old Testament quotation: the FSSB names it a proverb and gives it no chapter and verse in the Hebrew Scriptures, because it has none.

Matthew 13:57 · Matthew 13:54 · Luke 4:23 · Luke 4:24 · John 4:44

basis: Verifier: shared rare Greek lexeme G3968 πατρίς (freq 8 vv) in every ref, plus G4624 σκανδαλίζω (27 vv) with Matthew 13:57 and G4396 προφήτης with Luke 4:24 and John 4:44. All refs are New Testament, Greek to Greek; the link is a dominical saying repeated across the Gospels, not a citation of the Old Testament.

A father-land they could not be given structural / thematic: confirmed

The rare word Nazareth earns in this unit is turned in Hebrews 11:14: the patriarchs confessed they were strangers, for one who says such things makes plain that he seeks a πατρίς of his own. The Verifier records the shared lexeme G3968 (8 verses) together with G5108 toioutos. ⚙ We claim no quotation in either direction, and Hebrews is not citing Mark. What the shared rare noun exposes is a structural irony worth naming: the Son comes to His father-land and is dishonoured there, while the letter to the Hebrews teaches that the father-land the faithful seek was never the town they came from.

Hebrews 11:14

basis: Verifier: shared rare Greek lexeme G3968 πατρίς (freq 8 vv), plus G5108 τοιοῦτος (55 vv). Greek to Greek, so the verbal link is real, but the referents differ (Nazareth versus a heavenly homeland) and neither text cites the other, so the tier is thematic and no quotation is claimed.

Without honour: the word Paul takes for the church structural / thematic: confirmed

ἄτιμος (G820) occurs in only four verses. Two of them are Paul's: at 1 Corinthians 4:10 he sets the apostles' dishonour against the Corinthians' honour, and at 1 Corinthians 12:23 the less honourable members of the body are the ones clothed with greater honour. Geneva, glossing the word here, takes it in the active sense, not only honour withheld but the man evil spoken of and misrepresented. ⚙ The Verifier's basis is the shared rare lexeme only; Paul is not quoting Mark 6:4. The link we do claim is thematic: the adjective the Nazarenes earn for Jesus becomes, in Paul, the standing description of those who belong to Him.

1 Corinthians 4:10 · 1 Corinthians 12:23

basis: Verifier: shared rare Greek lexeme G820 ἄτιμος (freq 4 vv), Greek to Greek. No citation in either direction and no shared context, so the tier is thematic, not verbal quotation.

The brothers named here, and the women named at the cross verbal / quotation: confirmed

Two of the four names in v. 3 return at the crucifixion: the Verifier finds G2500 Ἰωσῆς, a very rare name (3 verses in the Greek NT), shared with Mark 15:40 and Mark 15:47, alongside G2385 Ἰάκωβος and G3137 Μαρία. Cambridge builds on exactly this data, comparing Matthew 27:56 with Mark 15:40 and John 19:25 to argue that the brothers were children of Clopas and Mary, the sister and namesake of the Virgin; Pulpit reaches the same conclusion by the same route. ⚙ The lexical link is firm; the identification of the Marys is not, and the whole question of the brothers is disputed by the commentators themselves (Poole declines to decide; Pulpit records the Greek Fathers' half-brother view; Cambridge lists four hypotheses including the Levirate one). We record the verbal link and flag the inference as contested.

Mark 15:40 · Mark 15:47

basis: Verifier: shared very rare Greek lexeme G2500 Ἰωσῆς (freq 3 vv) with Mark 15:40 and 15:47, plus G2385 Ἰάκωβος (38 vv) and G3137 Μαρία (46 vv). Greek to Greek within Mark. The confirmed item is the lexical recurrence of the names; the identification of Mary the mother of James and Joses with Mary the mother of Jesus is a disputed inference, not part of the basis.

A few sick here, many sick through the sent ones verbal / quotation: confirmed

ἄῤῥωστος (G732) is rare, five verses. Two of the other four are in Mark: at 6:13 the Twelve, sent out in the same chapter, anoint many sick and heal them, and at 16:18 the laying of hands on the sick is part of the closing promise. The Verifier records G732 shared with both, together with G2323 therapeuō at 6:13 and G5495 cheir at 16:18. ⚙ Mark's own arrangement is the argument: in His father-land He laid hands on a few sick and could do no power, and within a dozen verses the men who followed Him there are healing many. The rejection at Nazareth is where the mission widens.

Mark 6:13 · Mark 16:18

basis: Verifier: shared rare Greek lexeme G732 ἄῤῥωστος (freq 5 vv) with Mark 6:13 and Mark 16:18, plus G2323 θεραπεύω (42 vv) at 6:13 and G5495 χείρ (168 vv) at 16:18. Greek to Greek within one book; the verbal recurrence is the recorded basis. Readers should note that Mark 16:18 lies inside the longer ending, whose text is itself disputed.

The prophet his own town would not hear typological

Jesus calls Himself a prophet (v. 4) and says nothing more; the prophetic record fills in the rest. Jeremiah 11:21 has the men of Anathoth, Jeremiah's own town, warning him not to prophesy in the name of the LORD; Ezekiel 3:7 has the house of Israel unwilling to listen because they are unwilling to listen to God; Isaiah 53:3 has the man despised and rejected, from whom men hid their faces. ⚙ No quotation is made or implied. This is a cross-Testament link (Greek text to Hebrew text), so shared Strong's numbers are impossible in principle and the Verifier offers none; the basis is the recurring pattern of the sent messenger refused by his own, which Jesus Himself invokes in proverb form. Poole's note that Christ's own country is as bad as any other is the same observation made pastorally.

Jeremiah 11:21 · Ezekiel 3:7 · Isaiah 53:3

basis: Cross-Testament (Greek to Hebrew), so no shared Strong's lexeme is possible and none is claimed; the recorded basis is the shared prophetic pattern of the messenger rejected by his own people, which the dominical proverb at Mark 6:4 explicitly invokes by the word prophet. Ancient and widely held as a figural reading; never verbal.

Unbelief that restrains the Holy One flagged: verify source

Psalm 78 rehearses a generation that saw the works and did not believe (v. 22), and then says of them, in the King James rendering, that they “limited the Holy One of Israel” (v. 41). Read that way the psalm is the closest Old Testament analogue to Mark 6:5, where He could do no power there. ⚙ We flag this one. The Hebrew verb at Psalm 78:41 is uncertain and modern versions do not render it “limited”: BSB has them testing God and grieving the Holy One of Israel, which removes the very word the link depends on. So the connection may be an artefact of one English translation rather than a feature of the text. Poole's own formulation, that unbelief in us bindeth the hands of God, is the theological claim standing on its own feet; we do not rest it on this psalm. The link to Psalm 78:22, unbelief in the face of the works, is the sturdier half.

Psalm 78:41 · Psalm 78:22

basis: Cross-Testament (Greek to Hebrew), so no shared Strong's lexeme is available. The verbal hook (limited the Holy One of Israel) exists only in the KJV tradition; the Hebrew of Psalm 78:41 is contested and BSB renders it grieved, so the provenance of the link is disputed and the reader should check the Hebrew before relying on it.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The artificer, and the Maker of all things ancient/widely-held

Mark alone calls Jesus τέκτων, an artificer in wood or stone, and Ellicott records that this is the only Gospel to apply the name to our Lord Himself. Pulpit takes the contrast all the way: Christ was the son of a carpenter, yes, but he was also the Son of him who made the world at his will, and he himself made the world, all things having been made by him, the Eternal Word; and he chose a humble and obscure condition so that it might be acknowledged that it was his divinity that transformed the world. Maclaren refuses to allegorise the bench, holding that the prose fact that He toiled at it, handling hammer and saw, needs nothing to heighten its value as a sign of His true participation in man's lot and as the hallowing of manual toil. ⚙ The unit's own logic makes this a christological crisis rather than a pious detail. Nazareth reasoned from the hands to the man, and reasoned rightly about the hands: they had brought Him their ploughs and yokes. What they could not admit is that the hands through which powers were now coming (v. 2, “through his hands”) and the hands that had planed their wood were one pair. That is the scandal of John 1:14 stated as village gossip.

John 1:3 · John 1:14 · Philippians 2:7

He could not: omnipotence that waits on faith ancient/widely-held

Mark's οὐκ ἐδύνατο is the sharpest statement of divine self-limitation in the Gospels, and the commentators divide honestly over it. Gill, Geneva and Benson read a will that would not: Gill argues from Hebrew idiom (Genesis 19:22, Jeremiah 44:22) that what is not fit to be done is called impossible, and insists the emphasis lies upon the word there. Maclaren and Cambridge read a real conditioning, with Poole between the camps, denying any defect of power yet writing that unbelief in us bindeth the hands of God: Cambridge says His miraculous power was not magical but an influence which required and presupposed faith, and Maclaren says that if the expression does not fit our conceptions of Christ's nature, so much the worse for the conceptions. Ellicott, on v. 6, reads the marvelling the same way, as bearing on the reality of our Lord's human nature and the necessary limits within which He, as being truly man, vouchsafed to work. ⚙ The self-emptying of Philippians 2:7 and the tested sympathy of Hebrews 4:15 are the doctrinal frame in which either reading can stand, and Mark 9:23 supplies the Gospel's own converse (all things are possible to him who believes). We do not resolve the dispute; we mark that the pairing of dynameis in v. 2 with ouk edynato in v. 5 is Mark's deliberate work, not a translator's accident.

Philippians 2:7 · Hebrews 4:15 · Mark 9:23

Despised and rejected, beginning at home ancient/widely-held

The imperfect ἐσκανδαλίζοντο in v. 3 is the first refusal of a series Mark will carry to the cross, and the names in that same verse reappear at Mark 15:40 among the women watching Him die. John 1:11 states the principle the scene enacts, that He came to His own and His own did not receive Him. Isaiah 53:3 supplies the figure, the man despised and rejected whose face men hid from. ⚙ Read redemptive-historically, the rejection at Nazareth is not merely sad biography: it is the pattern in miniature, refusal at the narrowest circle (town, kin, house) prefiguring refusal at the widest. Pulpit says Jesus never returned, and Cambridge agrees that He seems to have left Nazareth never to revisit the home where He had so long toiled as the village Carpenter. Note that we reach Isaiah 53 by figural reading, not by citation: Mark quotes nothing here, and we claim nothing more than the pattern.

John 1:11 · Isaiah 53:3 · Mark 15:40

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

⚙ Honesty notes for Mark 6:1-6. Text. The interlinear underlying this unit reads the historical present ἔρχεται at v. 1, which Pulpit says has better authority than the aorist; Ellicott notes that the better manuscripts at v. 2 give “the many” rather than “many,” and Pulpit adds that on the best authorities “this man” is repeated in the second question. At v. 3 Gill records that some copies read “the carpenter's son” with Matthew 13:55, followed by the Arabic and Ethiopic, while the ancient copies, Vulgate, Syriac and Persic read “the carpenter.” One thread cites Mark 16:18, which lies inside the longer ending of Mark, a passage whose text is itself disputed; we flag that in the badge rather than bury it. Sources. Barnes and JFB supply no independent exposition of this unit, only referrals to Matthew 13:54-58 and Luke 4:16-30; Benson comments on Mark 6:1-6 as one block, so his remark on the “no mighty work” of v. 5 is filed under v. 1. The Maclaren and Gill entries are long and were capped in our brief, so we have quoted only from the portions supplied. Cambridge's line about the village carpenter's humble position is Cambridge quoting Farrar, and the names Esther and Tamar for the sisters come to Pulpit from Nicephorus, that is, from tradition and not from Scripture. What is uncertain. Three things. First, the identity of the brothers and sisters of v. 3: the Greek ἀδελφός will carry brother or near kinsman, and Cambridge, Pulpit, Geneva and Poole do not agree. Second, the sense of “could not” at v. 5, where the commentators split evenly between a will that would not and a power really conditioned by faith; we have presented both and endorsed neither. Third, the Psalm 78:41 link, which depends on an English rendering the Hebrew may not support, and which is therefore badged flagged. Every Greek parse, Strong's number, lexeme frequency and thread basis above comes from the sourced brief; the synthesis marked ⚙ is ours and is fallible.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)