KJV: And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
YLT: and he doth call near the twelve, and he began to send them forth two by two, and he was giving them power over the unclean spirits,
Darby: And he calls the twelve to him; and he began to send them out two and two, and gave to them power over the unclean spirits;
ASV: And he calleth unto him the twelve, and began to send them forth by two and two; and he gave them authority over the unclean spirits;
προσκαλεῖται | He calls near |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: προσκαλέω Sense: to call to. |
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δώδεκα | Twelve |
Parse: Adjective, Accusative Masculine Plural Root: δώδεκα Sense: twelve. |
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ἤρξατο | He began |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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ἀποστέλλειν | to send forth |
Parse: Verb, Present Infinitive Active Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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δύο | two |
Parse: Adjective, Accusative Masculine Plural Root: δύο Sense: the two, the twain. |
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δύο | [by] two |
Parse: Adjective, Accusative Masculine Plural Root: δύο Sense: the two, the twain. |
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ἐδίδου | He gave |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐξουσίαν | authority |
Parse: Noun, Accusative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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τῶν | over the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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πνευμάτων | spirits |
Parse: Noun, Genitive Neuter Plural Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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τῶν | - |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ἀκαθάρτων | unclean |
Parse: Adjective, Genitive Neuter Plural Root: ἀκάθαρτος Sense: not cleansed, unclean. |
Greek Commentary for Mark 6:7
This repetition of the numeral instead of the use of ανα δυο ana duo or κατα δυο kata duo is usually called a Hebraism. The Hebrew does have this idiom, but it appears in Aeschylus and Sophocles, in the vernacular Koiné (Oxyrhynchus Papyri No. 121), in Byzantine Greek, and in modern Greek (Deissmann, Light from the Ancient East, pp. 122f.). Mark preserves the vernacular Koiné better than the other Gospels and this detail suits his vivid style. The six pairs of apostles could thus cover Galilee in six different directions. Mark notes that he “began to send them forth” Aorist tense and present infinitive. This may refer simply to this particular occasion in Mark‘s picturesque way. But the imperfect tense εδιδου edidou means he kept on giving them all through the tour, a continuous power (authority) over unclean spirits singled out by Mark as representing “all manner of diseases and all manner of sickness” (Matthew 10:1), “to cure diseases” Mark does not mention preaching as a definite part of the commission to the twelve on this their first preaching tour, but he does state that they did preach (Mark 6:12). They were to be missioners or missionaries (αποστελλειν apostellein) in harmony with their office (αποστολοι apostoloi). [source]
To help and encourage each other, and also for fulness of testimony.sa40 [source]
Reverse Greek Commentary Search for Mark 6:7
This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark 3:13-19) and Luke (Luke 6:12-16) state that Jesus “chose” them, “appointed” them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke 6:17). Simon heads the list The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer Iscariot is usually explained as “man of Kerioth” down near Edom (Joshua 15:25). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark 6:7). Matthew names them in pairs, probably as they were sent out. [source]
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]
A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with Mark 6:7. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. “Jesus resumes the role of a wandering preacher in Galilee” (Bruce). Imperfect tense, περιηγεν periēgen f0). [source]
Distribution expressed by repetition as in Mark 6:7 (δυο δυο duo duo) instead of using ανα ana or κατα kata Literally our word symposium and originally a drinking party, Latin convivium, then the party of guests of any kind without the notion of drinking. So in Plutarch and the lxx (especially I Macca.). [source]
The “also” Some critics think that Luke has confused this report of a mission in Judea with that in Galilee, but needlessly so. What earthly objection can there be to two similar missions? B D Syr. Cur. and Syr. Sin. have “seventy-two.” The seventy elders were counted both ways and the Sanhedrin likewise and the nations of the earth. It is an evenly balanced point.Two and two (ανα δυο ana duo). For companionship as with the Twelve though Mark 6:7 has it δυο duo (vernacular idiom). B K have here ανα δυο ana duo a combination of the idiom in Mark 6:7 and that here.He himself was about to come Imperfect of μελλω mellō with present infinitive and note αυτος autos Jesus was to follow after and investigate the work done. This was only a temporary appointment and no names are given, but they could cover a deal of territory. [source]
For companionship as with the Twelve though Mark 6:7 has it δυο duo (vernacular idiom). B K have here ανα δυο ana duo a combination of the idiom in Mark 6:7 and that here. [source]
Old word for money-bag, sometimes a javelin as if from βαλλω ballō Only in Luke in the N.T. (Luke 10:4; Luke 12:33; Luke 22:35). See note on Luke 9:3; notes on Mark 6:7.; and the notes on Matthew 10:9. for the other similar items. [source]
Mark 6:7; Matthew 10:1 have προσκαλεωμαι proskaleōmai to call to him. Both the indirect middle voice. [source]
This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [source]