Finally, Jesus goes back to the Sea of Galilee and performs some of his most famous miracles, including the feeding of the 5000 and walking on water.

Some early manuscripts containing the text of this chapter are: In 1972, Spanish papyrologist Jose O'Callaghan proposed in his work ¿Papiros neotestamentarios en la cueva 7 de Qumrân?

")[1] that among the Dead Sea scrolls, 7Q5, a small Greek papyrus fragment discovered in Qumran Cave 7 (dated between 50 B.C.

and 50 A.D), actually contains the text from Mark 6:52-53, and this was later reasserted and expanded by German scholar Carsten Peter Thiede in his work The Earliest Gospel Manuscript?

Carlo Maria Martini, S.J., Archbishop of Milan and part of the five member team which edited the definitive modern edition of the Greek New Testament for the United Bible Societies, agreed with O'Callaghan's identification and assertions,[2] but the majority of scholars have not been convinced by O'Callaghan's and Thiede's arguments.

[3][4][5][6] Jesus leaves "from there" (i.e. Capernaum),[7] and goes to his "home town" (Greek: τὴν πατρίδα αὐτοῦ, tēn patrida autou).

[8] Heinrich Meyer argues that "there" refers to Jairus' house,[9] the last location mentioned in chapter 5, and John McEvilly concurs that this was likely to have been the case.

[16] In verses 7–13, Jesus sends the twelve out to the various towns, in pairs, to heal the sick and drive out demons: Irish Bishop George Chadwick argues that in the face of rejection, Jesus' response is to accelerate his mission, varying as well as multiplying the means for the evangelisation of the country.

[18] The twelve who he sends out are to take only their staffs, and if any town rejects them, they are to "... shake the dust off your feet when you leave, as a testimony against them" (11), which Robert Miller describes as "... a gesture both of contempt and of warning".

[19][full citation needed] On the injunction to take no bag and no money, Bishop Tom Wright notes that this is given as an emergency directive for "a swift and dangerous mission", and should not be treated as "a programme for the continuing life of the church".

[20] "Tunics" (Greek: δύο χιτῶνας, duo chitonas, verse 9) were the long garments worn under the cloak, next to the skin.

[27] Raymond E. Brown argued that this section leaves readers suspecting that such enthusiasm for healing is not the right comprehension of or faith in Jesus.