6:1 Now 1 Jesus left that place and came to his hometown, 2 and his disciples followed him. 6:2 When the Sabbath came, he began to teach in the synagogue. 3 Many who heard him were astonished, saying, “Where did he get these ideas? 4 And what is this wisdom that has been given to him? What are these miracles that are done through his hands? 6:3 Isn’t this the carpenter, the son 5 of Mary 6 and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. 6:4 Then 7 Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” 6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. 6:6 And he was amazed because of their unbelief. Then 8 he went around among the villages and taught.
6:7 Jesus 9 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. 10 6:8 He instructed them to take nothing for the journey except a staff 11 – no bread, no bag, 12 no money in their belts – 6:9 and to put on sandals but not to wear two tunics. 13
1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
3 sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
4 tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.
5 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several
6 sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).
7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
9 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
12 sn The phrase unclean spirits refers to evil spirits.
13 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
14 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
15 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.