KJV: And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
YLT: and he was not able there any mighty work to do, except on a few infirm people having put hands he did heal them;
Darby: And he could not do any work of power there, save that laying his hands on a few infirm persons he healed them.
ASV: And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
| ἐδύνατο | He was able |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| ποιῆσαι | to do |
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Parse: Verb, Aorist Infinitive Active Root: ποιέω Sense: to make. |
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| οὐδεμίαν | not any |
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Parse: Adjective, Accusative Feminine Singular Root: οὐδείς Sense: no one, nothing. |
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| δύναμιν | work of power |
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Parse: Noun, Accusative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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| ὀλίγοις | on a few |
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Parse: Adjective, Dative Masculine Plural Root: ὀλίγος Sense: little, small, few. |
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| ἀρρώστοις | sick |
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Parse: Adjective, Dative Masculine Plural Root: ἀρρωστέω Sense: without strength, weak, sick. |
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| ἐπιθεὶς | having laid |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐπιτίθημι Sense: in the active voice. |
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| χεῖρας | hands |
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Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| ἐθεράπευσεν | He healed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: θεραπεύω Sense: to serve, do service. |
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Greek Commentary for Mark 6:5
From ἀ , not, and ῥώννυμι , to strengthen. Sickness regarded as constitutional weakness. [source]
Reverse Greek Commentary Search for Mark 6:5
The beginnings of things seem to have a peculiar interest for Mark. See Mark 1:1, Mark 1:45; Mark 4:1; Mark 5:17, Mark 5:20; Mark 6:2, Mark 6:7, Mark 6:34, Mark 6:55. [source]
Peculiar to Mark. Rev., moored to the shore, though the meaning may be near the shore. Ἀνέβη , he went up (Mark 6:51), seems to indicate a vessel of considerable size, standing quite high out of the water. They may have anchored off shore. [source]
See on Mark 6:5. [source]
More exactly,Who touched me on my clothes; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ‘s garments and be healed (Mark 6:56). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman‘s mind, but Jesus honoured her darkened faith as in the case of Peter‘s shadow and Paul‘s handkerchief. [source]
Literally, whenever evening came on or more exactly whenever it became late. The use of οταν hotan (οτε αν hote an) with the aorist indicative is like οπου αν hopou an with the imperfect indicative (εισεπορευετο eiseporeueto) and οσοι αν hosoi an with the aorist indicative (ηπσαντο hēpsanto) in Mark 6:56. The use of αν an makes the clause more indefinite and general, as here, unless it renders it more definite, a curious result, but true. Luke 21:37 has the accusative of extent of time, “the days,” “the nights.” The imperfect tense he (or they) would go (εχεπορευετο εχεπορευοντο exeporeueto exeporeuonto) out of the city suggests “whenever” as the meaning here. [source]
; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ‘s garments and be healed (Mark 6:56). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman‘s mind, but Jesus honoured her darkened faith as in the case of Peter‘s shadow and Paul‘s handkerchief. [source]
Compare Matthew 14:36; Mark 6:56, where διεσώθησαν , were thoroughly saved, and ἐσώζοντο , were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3, where διασώσῃ (A. V.,heal ) is explained by Luke 7:7, ἰαθήσεται , the technical word, shall be healed, and by Luke 7:10, “found the servant whole ( ὑγιαίνοντα , another professional word - see on Luke 5:31) that had been sick. ” Compare, also, Luke 8:35, Luke 8:36, Luke 8:44, Luke 8:47, Luke 8:48. Medical writers do not use σώζειν or διασώζειν , to save, as equivalent to ἰᾶσθαι , to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Acts 27:44; Acts 28:1. [source]
Present active imperative of αρον egeirō a sort of exclamation, like our “Get up.” The first active imperative (αιρω āron of περιπατεω airō) means to pick up the pallet, and then “go on walking” (present active imperative of κραβαττον peripateō). For krabatton (pallet) see Mark 2:2-12; Mark 6:55; Acts 5:15; Acts 9:33. [source]
Perfect active indicative of τυπλοω tuphloō old causative verb to make blind (from τυπλος tuphlos blind), in N.T. only here, 2 Corinthians 4:4; 1 John 2:11. He hardened First aorist active indicative of πωροω pōroō a late causative verb (from πωρος pōros hard skin), seen already in Mark 6:52, etc. This quotation is from Isaiah 6:10 and differs from the lxx. Lest they should see Negative purpose clause with ινα μη hina mē instead of μηποτε mēpote (never used by John) of the lxx. Matthew (Matthew 13:15) has μηποτε mēpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew 13:15) has συνωσιν sunōsin where John has νοησωσιν noēsōsin (perceive), and both change from the subjunctive to the future (και ιασομαι kai iasomai), “And I should heal them.” John has here στραπωσιν straphōsin (second aorist passive subjunctive of στρεπω strephō) while Matthew reads επιστρεπσωσιν epistrepsōsin (first aorist active of επιστρεπω epistrephō). [source]
Prohibition with μη mē and present middle imperative of ποβεομαι phobeomai So in Mark 6:50 (Matthew 14:27). John does not tell that the disciples thought Jesus was an apparition (Mark 6:49; Matthew 14:26), nor does he give the account of Peter walking on the water (Matthew 14:28-31). [source]
Inchoative imperfect, “they began to be willing.” This does not contradict Mark 6:51 as Bernard thinks. Both Jesus and Peter climbed into the boat. Whither they were going Progressive imperfect active, “to which land they had been going” (intransitive use of υπαγω hupagō to lead under, to go under or away as in John 6:67; John 7:33; John 12:11; John 18:8. [source]
Into the Roman forum near which would be the courts of law as in our courthouse square, as in Acts 17:17. Marketing went on also (Mark 7:4), when the crowds collect (Mark 6:56), from αγειρω ageirō to collect or gather. Unto the rulers (επι τους αρχοντας epi tous archontas). General Greek term for “the magistrates.” [source]
Second aorist middle participle of επιλαμβανω epilambanō as in Acts 9:27; Acts 17:19, but here with hostile intent. Dragged (ειλκυσαν heilkusan). First aorist active indicative of ελκυω helkuō late form of the old verb ελκω helkō (also in James 2:6) to draw as a sword, and then to drag one forcibly as here and Acts 21:30. It is also used of spiritual drawing as by Jesus in John 12:32. Here it is by violence. Into the marketplace Into the Roman forum near which would be the courts of law as in our courthouse square, as in Acts 17:17. Marketing went on also (Mark 7:4), when the crowds collect (Mark 6:56), from αγειρω ageirō to collect or gather. Unto the rulers (επι τους αρχοντας epi tous archontas). General Greek term for “the magistrates.” [source]
Supply οδους hodous (ways), into the broad ways. On beds and couches (επι κλιναριων και κραβαττων epi klinariōn kai krabattōn). Little beds (κλιναρια klinaria diminutive of κλινη klinē) and camp beds or pallets (See note on Mark 2:4, Mark 2:9, Mark 2:11). As Peter came by Genitive absolute with present middle participle. At the least his shadow might overshadow (καν η σκια επισκιασει kan hē skia episkiasei). Future active indicative with ινα hina (common with οπως hopōs in ancient Greek) and καν kan (crasis for και εαν kai ean =even if), even if only the shadow. The word for shadow (σκια skia like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter‘s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul‘s handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition. [source]
Genitive absolute with present middle participle. At the least his shadow might overshadow (καν η σκια επισκιασει kan hē skia episkiasei). Future active indicative with ινα hina (common with οπως hopōs in ancient Greek) and καν kan (crasis for και εαν kai ean =even if), even if only the shadow. The word for shadow (σκια skia like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter‘s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul‘s handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition. [source]
Rev., howsoever ye might be led. Better, Ellicott: “As from time to time ye might be led. The imperfect tense with the indefinite particle signifies habitually, whenever the occasion might arise. Compare Greek of Mark 6:56. “Now the fatal storm carried the blinded gentile, with a whole procession, to the temple of Jupiter; again it was to the altars of Mars or Venus, always to give them over to one or other of their deified passions” (Godet). [source]
“Unto the idols the dumb.” See Psalm 95:5-7 for the voicelessness Howsoever ye might be led (ως αν ηγεστε hōs an ēgesthe). Rather, “as often as ye were led.” For this use of ως αν hōs an for the notion of repetition, regular Koiné{[28928]}š idiom, see Robertson, Grammar, p. 974. Cf. οπου αν hopou an in Mark 6:56. [source]
Rather, “as often as ye were led.” For this use of ως αν hōs an for the notion of repetition, regular Koiné{[28928]}š idiom, see Robertson, Grammar, p. 974. Cf. οπου αν hopou an in Mark 6:56. [source]
Their thoughts (νοηματα noēmata) literally. Πωροω Pōroō (first aorist passive indicative here) is late verb from πωρος pōros hard skin, to cover with thick skin (callus), to petrify. See note on Mark 6:52 and Mark 8:17. [source]
More correctly, delivereth. See on Matthew 1:21. Ῥύεσθαι todeliver, mostly in Paul. Lit. to draw to one's self. Almost invariably with the specification of some evil or danger or enemy. Σώζειν tosave is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath: see Matthew 1:21; Mark 6:56; Luke 8:36; Acts 2:40; Romans 5:9: but σώζειν is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ. [source]
Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9, Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]
Lit. so that, being of good courage, we say. Θαρρεῖν tobe confident or bold, only here in Hebrews. Elsewhere only in Paul. The kindred form θαρσεῖν is used in N.T. only in the imperative θάρσει or θαρσεῖτε takecourage. See Matthew 9:2; Mark 6:50; John 16:33; Acts 23:11. [source]
Future active of σωζω sōzō to make well. As in Matthew 9:21.; Mark 6:56. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature.The sick (τον καμνοντα ton kamnonta). Present active articular participle of καμνω kamnō old verb, to grow weary (Hebrews 12:3), to be sick (here), only N.T. examples.The Lord shall raise him up Future active of εγειρω egeirō Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.And if he have committed sins (καν αμαρτιας ηι πεποιηκως kan hamartias ēi pepoiēkōs). Periphrastic perfect active subjunctive (unusual idiom) with και εαν kai ean (crasis καν kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30).It shall be forgiven him Future passive of απιημι aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]