“And on the Sabbath He Began to Teach” — A Study in Temporal Particles and Narrative Flow

καὶ γενομένου σαββάτου ἤρξατο ἐν τῇ συναγωγῇ διδάσκειν· καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες· Πόθεν τούτῳ ταῦτα; καὶ τίς ἡ σοφία ἡ δοθεῖσα αὐτῷ, καὶ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γίνονται;

In this passage from Mark 6:2, we witness a pivotal moment in Jesus’ Galilean ministry—His return to Nazareth, His hometown, and the ensuing astonishment of those who hear Him teach. The Greek text is rich with narrative rhythm and grammatical nuance, but one feature stands out for its subtle yet powerful role in shaping the story’s progression: the use of temporal particles and their influence on narrative flow.

Mark, known for his brisk and action-oriented style, uses these linguistic tools not merely to sequence events, but to shape perception—to guide the reader through time, emotion, and theological implication. Let us examine how γενομένου, the genitive absolute, functions as a temporal anchor, and how it interacts with the surrounding verbs to create a sense of movement and mounting tension.

The Timeframe of Wonder: γενομένου σαββάτου

The verse opens with:

> καὶ γενομένου σαββάτου ἤρξατο ἐν τῇ συναγωγῇ διδάσκειν
> “And when the Sabbath had come, He began to teach in the synagogue…”

At first glance, this seems straightforward: a time clause sets the scene. But the form γενομένου is a genitive absolute participle from the verb γίνομαι (“to become,” “to happen”), and it carries more than just temporal information—it implies completion and transition.

Let’s break down its morphology:
– Root: γίν
– Form: Aorist middle participle, masculine singular, genitive
– Literal Translation: “having happened” or “when [the Sabbath] had come”

This construction introduces a completed temporal condition that allows the main verb, ἤρξατο (“He began”), to proceed unhindered. In effect, the genitive absolute acts like a cinematic cut—everything else pauses while the Sabbath arrives, then the action resumes.

It is not simply “on the Sabbath,” but “once the Sabbath had arrived”—a subtle shift that emphasizes the full arrival of the appointed time.

ἤρξατο: The Beginning That Changes Everything

Following the genitive absolute, the main verb ἤρξατο (“He began”) appears—a key term in Mark’s Gospel, often signaling the start of significant actions or revelations.

Morphology:
– Root: ἄρχ
– Form: Aorist middle indicative, third person singular
– Literal Translation: “He began”
– Grammatical Notes: The aorist tense suggests a punctiliar beginning—an action initiated at a specific point in time.

Jesus does not continue teaching; He begins. This is an entrance into the act of teaching in this context, and it marks a new phase in His ministry. The synagogue setting amplifies the significance: He is entering sacred space to speak authoritative words.

Conjunctions and the Rhythm of Surprise

Notice the repeated use of καὶ (“and”) throughout the verse. Mark’s Greek is famously filled with this conjunction, creating what scholars call the “historical καὶ”—a stylistic device that propels the narrative forward with urgency.

But here, καὶ serves a dual purpose: it links events temporally and causally, suggesting that each subsequent reaction flows naturally from the previous action.

Sequence:
1. καὶ γενομένου σαββάτου
2. ἤρξατο… διδάσκειν
3. καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο

Each καὶ stitches together cause and effect, creating a chain of unfolding drama: the Sabbath comes → He teaches → they are astonished.

Participles That Carry Emotion: ἀκούοντες ἐξεπλήσσοντο

The phrase πολλοὶ ἀκούοντες ἐξεπλήσσοντο (“many hearing were astonished”) contains a present active participle (ἀκούοντες) functioning adverbially. It describes the manner in which the crowd was astonished—they heard while hearing, so to speak.

This may seem redundant until we recognize the literary effect: it emphasizes continued reception. They did not just hear once—they kept listening, and with each word, their amazement grew.

Morphology of ἐξεπλήσσοντο:
– Root: ἐκπλήσσ
– Form: Imperfect passive indicative, third person plural
– Literal Translation: “were being amazed”
– Grammatical Notes: The imperfect tense indicates ongoing action, reinforcing the idea that astonishment built over time

Questions That Reveal Unbelief

The astonishment soon turns to questioning:
> Πόθεν τούτῳ ταῦτα;
> “Where did this man get these things?”

> καὶ τίς ἡ σοφία ἡ δοθεῖσα αὐτῷ;
> “And what is this wisdom given to Him?”

> καὶ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γίνονται;
> “And such mighty works done through His hands?”

These rhetorical questions are layered with irony. Though the people marvel at Jesus’ wisdom and power, they fail to recognize its divine source. Their grammar reflects their confusion—they search for human origins (τούτῳ, “this one”), rather than acknowledging the supernatural.

Note the participle ἡ δοθεῖσα (“having been given”)—another aorist passive participle, feminine singular, agreeing with σοφία. It subtly acknowledges that Jesus’ wisdom is not self-originated but granted from above.

Similarly, γίνονται (“are done”) is a present middle/passive verb, indicating that the miracles occur through Jesus’ agency but originate elsewhere—perhaps hinting at divine enablement.

Morphology Table: Key Verbs and Participles

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Final Reflection: Datives in the Dust

Though this passage does not contain a dative case worthy of special attention, it invites us to consider how time itself becomes a character in the narrative. The genitive absolute does more than mark a date on the calendar—it creates a pause, a breath before the revelation, a threshold crossed.

Just as the Sabbath day “comes,” so too does astonishment, disbelief, and ultimately, rejection. Mark’s syntax mirrors the spiritual trajectory of the crowd: they begin with awe, move toward inquiry, and end in unbelief.

And all the while, the Word keeps speaking—in the synagogue, in the grammar, in the very structure of time.