马可福音 7
Chinese Contemporary Bible (Simplified)
传统与诫命
7 有法利赛人和一些律法教师从耶路撒冷来见耶稣。 2 他们看到祂的门徒有些吃饭前没有照礼仪洗手。 3 因为法利赛人和所有的犹太人都拘守祖先的传统，总是先照礼仪洗手之后才吃饭； 4 从市场回来也要先洁净自己，然后才吃饭。他们还拘守许多其他规矩，如洗杯、罐、铜器等。
5 他们质问耶稣：“为什么你的门徒违背祖先的传统，竟用不洁净的手吃饭呢？”
6 耶稣回答说：“以赛亚先知针对你们这些伪君子所说的预言一点不错，正如圣经上说，
“‘这些人嘴上尊崇我，
心却远离我。
7 他们的教导无非是人的规条，
他们敬拜我也是枉然。’
8 你们只知拘守人的传统，却无视上帝的诫命。” 9 耶稣又对他们说：“你们为了拘守自己的传统，竟巧妙地废除了上帝的诫命。 10 摩西说，‘要孝敬父母’，又说，‘咒骂父母的，必被处死。’ 11 你们却认为人若对父母说，‘我把供养你们的钱财已经全部奉献给上帝了’， 12 他就可以不奉养父母。 13 你们就是这样为了拘守传统而废除上帝的道，类似的情形还有很多。”
内心的污秽
14 耶稣又召集众人，教导他们说：“我的话，你们要听明白， 15 从外面进去的不会使人污秽，只有从人里面发出来的才会使人污秽。 16 有耳可听的，都应当听！”
17 耶稣离开众人，进了屋子，门徒问祂这比喻的意思。 18 耶稣说：“你们也不明白吗？你们不知道吗？从外面进去的，不会使人污秽， 19 因为不能进入他的心，只能进他的肠胃，最后会排出来，也就是说所有的食物都是洁净的。 20 从人里面发出来的才使人污秽， 21 因为从里面，就是从人的心里能够生出恶念、苟合、偷盗、谋杀、 22 通奸、贪婪、邪恶、诡诈、放荡、嫉妒、毁谤、骄傲、狂妄。 23 这一切恶事都是从里面生出来的，能使人污秽。”
外族妇人的信心
24 耶稣从那里启程去泰尔和西顿地区。祂进了一户人家，原本不想让人知道，却无法避开人们的注意。 25-26 当时有一个妇人的小女儿被污鬼附身，她听见耶稣的事，就来俯伏在祂脚前，恳求祂赶出她女儿身上的鬼。这妇人是希腊人，来自叙利亚的腓尼基。
27 耶稣对她说：“要先让儿女们吃饱，因为把儿女的食物丢给狗吃不合适。”
28 妇人说：“主啊，你说的对，但桌子下的狗也吃孩子们掉下来的碎渣呀！”
29 耶稣说：“因为你这句话，你回去吧，鬼已经离开你的女儿了。”
30 她回到家里，见女儿躺在床上，鬼已经离开了。
医治聋哑的人
31 耶稣离开泰尔地区，经过西顿，来到低加坡里地区的加利利湖。 32 有人带着一个又聋又哑的人来见耶稣，恳求祂把手按在这个人身上。 33 耶稣就带他离开众人走到一边，用指头伸进他的耳朵，又吐唾沫抹他的舌头， 34 望天长叹，对他说：“以法大！”意思是“开了吧！” 35 他的耳朵立刻开了，舌头灵活了，说话也清楚了。 36 耶稣吩咐他们不要将这事告诉人。可是耶稣越是这样吩咐，他们越是极力宣扬， 37 听见的人都十分惊奇，说：“祂做的事好极了，甚至叫聋子听见，哑巴说话！”
ΚΑΤΑ ΜΑΡΚΟΝ 7
1881 Westcott-Hort New Testament
7 και συναγονται προς αυτον οι φαρισαιοι και τινες των γραμματεων ελθοντες απο ιεροσολυμων
2 και ιδοντες τινας των μαθητων αυτου οτι κοιναις χερσιν τουτ εστιν ανιπτοις εσθιουσιν τους αρτους
3 οι γαρ φαρισαιοι και παντες οι ιουδαιοι εαν μη πυγμη νιψωνται τας χειρας ουκ εσθιουσιν κρατουντες την παραδοσιν των πρεσβυτερων
4 και απ αγορας εαν μη ραντισωνται ουκ εσθιουσιν και αλλα πολλα εστιν α παρελαβον κρατειν βαπτισμους ποτηριων και ξεστων και χαλκιων
5 και επερωτωσιν αυτον οι φαρισαιοι και οι γραμματεις δια τι ου περιπατουσιν οι μαθηται σου κατα την παραδοσιν των πρεσβυτερων αλλα κοιναις χερσιν εσθιουσιν τον αρτον
6 ο δε ειπεν αυτοις καλως επροφητευσεν ησαιας περι υμων των υποκριτων ως γεγραπται οτι ουτος ο λαος τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου
7 ματην δε σεβονται με διδασκοντες διδασκαλιας ενταλματα ανθρωπων
8 αφεντες την εντολην του θεου κρατειτε την παραδοσιν των ανθρωπων
9 και ελεγεν αυτοις καλως αθετειτε την εντολην του θεου ινα την παραδοσιν υμων τηρησητε
10 μωυσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω
11 υμεις δε λεγετε εαν ειπη ανθρωπος τω πατρι η τη μητρι κορβαν ο εστιν δωρον ο εαν εξ εμου ωφεληθης
12 ουκετι αφιετε αυτον ουδεν ποιησαι τω πατρι η τη μητρι
13 ακυρουντες τον λογον του θεου τη παραδοσει υμων η παρεδωκατε και παρομοια τοιαυτα πολλα ποιειτε
14 και προσκαλεσαμενος παλιν τον οχλον ελεγεν αυτοις ακουσατε μου παντες και συνετε
15 ουδεν εστιν εξωθεν του ανθρωπου εισπορευομενον εις αυτον ο δυναται κοινωσαι αυτον αλλα τα εκ του ανθρωπου εκπορευομενα εστιν τα κοινουντα τον ανθρωπον
16 17 και οτε εισηλθεν εις οικον απο του οχλου επηρωτων αυτον οι μαθηται αυτου την παραβολην
18 και λεγει αυτοις ουτως και υμεις ασυνετοι εστε ου νοειτε οτι παν το εξωθεν εισπορευομενον εις τον ανθρωπον ου δυναται αυτον κοινωσαι
19 οτι ουκ εισπορευεται αυτου εις την καρδιαν αλλ εις την κοιλιαν και εις τον αφεδρωνα εκπορευεται καθαριζων παντα τα βρωματα
20 ελεγεν δε οτι το εκ του ανθρωπου εκπορευομενον εκεινο κοινοι τον ανθρωπον
21 εσωθεν γαρ εκ της καρδιας των ανθρωπων οι διαλογισμοι οι κακοι εκπορευονται πορνειαι κλοπαι φονοι
22 μοιχειαι πλεονεξιαι πονηριαι δολος ασελγεια οφθαλμος πονηρος βλασφημια υπερηφανια αφροσυνη
23 παντα ταυτα τα πονηρα εσωθεν εκπορευεται και κοινοι τον ανθρωπον
24 εκειθεν δε αναστας απηλθεν εις τα ορια τυρου [και σιδωνος] και εισελθων εις οικιαν ουδενα ηθελεν γνωναι και ουκ ηδυνασθη λαθειν
25 αλλ ευθυς ακουσασα γυνη περι αυτου ης ειχεν το θυγατριον αυτης πνευμα ακαθαρτον ελθουσα προσεπεσεν προς τους ποδας αυτου
26 η δε γυνη ην ελληνις συροφοινικισσα τω γενει και ηρωτα αυτον ινα το δαιμονιον εκβαλη εκ της θυγατρος αυτης
27 και ελεγεν αυτη αφες πρωτον χορτασθηναι τα τεκνα ου γαρ εστιν καλον λαβειν τον αρτον των τεκνων και τοις κυναριοις βαλειν
28 η δε απεκριθη και λεγει αυτω ναι κυριε και τα κυναρια υποκατω της τραπεζης εσθιουσιν απο των ψιχιων των παιδιων
29 και ειπεν αυτη δια τουτον τον λογον υπαγε εξεληλυθεν εκ της θυγατρος σου το δαιμονιον
30 και απελθουσα εις τον οικον αυτης ευρεν το παιδιον βεβλημενον επι την κλινην και το δαιμονιον εξεληλυθος
31 και παλιν εξελθων εκ των οριων τυρου ηλθεν δια σιδωνος εις την θαλασσαν της γαλιλαιας ανα μεσον των οριων δεκαπολεως
32 και φερουσιν αυτω κωφον και μογιλαλον και παρακαλουσιν αυτον ινα επιθη αυτω την χειρα
33 και απολαβομενος αυτον απο του οχλου κατ ιδιαν εβαλεν τους δακτυλους αυτου εις τα ωτα αυτου και πτυσας ηψατο της γλωσσης αυτου
34 και αναβλεψας εις τον ουρανον εστεναξεν και λεγει αυτω εφφαθα ο εστιν διανοιχθητι
35 και ηνοιγησαν αυτου αι ακοαι και ελυθη ο δεσμος της γλωσσης αυτου και ελαλει ορθως
36 και διεστειλατο αυτοις ινα μηδενι λεγωσιν οσον δε αυτοις διεστελλετο αυτοι μαλλον περισσοτερον εκηρυσσον
37 και υπερπερισσως εξεπλησσοντο λεγοντες καλως παντα πεποιηκεν και τους κωφους ποιει ακουειν και αλαλους λαλειν
馬可福音 7
Chinese Contemporary Bible (Traditional)
傳統與誡命
7 有法利賽人和一些律法教師從耶路撒冷來見耶穌。 2 他們看到祂的門徒有些吃飯前沒有照禮儀洗手。 3 因為法利賽人和所有的猶太人都拘守古人的傳統，總是先照禮儀洗手之後才吃飯； 4 從市場回來也要先潔淨自己，然後才吃飯。他們還拘守許多其他規矩，如洗杯、罐、銅器等。
5 他們質問耶穌：「為什麼你的門徒違背祖先的傳統，竟用不潔淨的手吃飯呢？」
6 耶穌回答說：「以賽亞先知針對你們這些偽君子所說的預言一點不錯，正如聖經上說，
『這些人嘴上尊崇我，
心卻遠離我。
7 他們的教導無非是人的規條，
他們敬拜我也是枉然。』
8 你們只知拘守人的傳統，卻無視上帝的誡命。」 9 耶穌又對他們說：「你們為了拘守自己的傳統，竟巧妙地廢除了上帝的誡命。 10 摩西說，『要孝敬父母』，又說，『咒罵父母的，必被處死。』 11 你們卻認為人若對父母說，『我把供養你們的錢財已經全部奉獻給上帝了』， 12 他就可以不奉養父母。 13 你們就是這樣為了拘守傳統而廢除上帝的道，類似的情形還有很多。」
內心的污穢
14 耶穌又召集眾人，教導他們說：「我的話，你們要聽明白， 15 從外面進去的不會使人污穢，只有從人裡面發出來的才會使人污穢。 16 有耳可聽的，都應當聽！」
17 耶穌離開眾人，進了屋子，門徒問祂這比喻的意思。 18 耶穌說：「你們也不明白嗎？你們不知道嗎？從外面進去的，不會使人污穢， 19 因為不能進入他的心，只能進他的腸胃，最後會排出來，也就是說所有的食物都是潔淨的。 20 從人裡面發出來的才使人污穢， 21 因為從裡面，就是從人的心裡能夠生出惡念、苟合、偷盜、謀殺、 22 通姦、貪婪、邪惡、詭詐、放蕩、嫉妒、毀謗、驕傲、狂妄。 23 這一切惡事都是從裡面生出來的，能使人污穢。」
外族婦人的信心
24 耶穌從那裡啟程去泰爾和西頓地區。祂進了一戶人家，原本不想讓人知道，卻無法避開人們的注意。 25-26 當時有一個婦人的小女兒被污鬼附身，她聽見耶穌的事，就來俯伏在祂腳前，懇求祂趕出她女兒身上的鬼。這婦人是希臘人，來自敘利亞的腓尼基。
27 耶穌對她說：「要先讓兒女們吃飽，因為把兒女的食物丟給狗吃不合適。」
28 婦人說：「主啊，你說的對，但桌子下的狗也吃孩子們掉下來的碎渣呀！」
29 耶穌說：「因為你這句話，你回去吧，鬼已經離開你的女兒了。」
30 她回到家裡，見女兒躺在床上，鬼已經離開了。
醫治聾啞的人
31 耶穌離開泰爾地區，經過西頓，來到低加坡里地區的加利利湖。 32 有人帶著一個又聾又啞的人來見耶穌，懇求祂把手按在這個人身上。 33 耶穌就帶他離開眾人走到一邊，用指頭伸進他的耳朵，又吐唾沫抹他的舌頭， 34 望天長歎，對他說：「以法大！」意思是「開了吧！」 35 他的耳朵立刻開了，舌頭靈活了，說話也清楚了。 36 耶穌吩咐他們不要將這事告訴人。可是耶穌越是這樣吩咐，他們越是極力宣揚， 37 聽見的人都十分驚奇，說：「祂做的事好極了，甚至叫聾子聽見，啞巴說話！」
馬 可 福 音 7
Chinese New Testament: Easy-to-Read Version
上帝的律法与人的传统
7 一些法利赛人和从耶路撒冷来的犹太律法师围在耶稣的身边。 2 他们看到耶稣的门徒中有人不洗手就拿东西吃。 3 法利赛人和其他犹太人一样保持着祖先的传统。他们除非用特定的方式洗手，否则就不吃东西。 4 他们从集市上买回的食物，除非洗过，否则也不吃。他们还遵守许多其它的传统，比如洗杯子、水壶、铜罐等等。
5 因此，法利赛人和律法师们就问耶稣∶“您的门徒为什么不遵守我们祖先遗留下来的传统，用脏手拿东西吃呢？”
6 耶稣对他们说∶“以赛亚曾经预言说你们是些虚伪的人，这预言是准确的，正如所记载的那样：
‘这些人说他们尊敬我，
但实际上我对他们无关紧要。
7 他们对我的崇拜毫无价值，
因为他们教导的只是人定的规矩。’ (A)
8 你们把上帝的诫命抛在一边，而去追随人的教导。”
9 耶稣又对他们说∶“为了你们能遵守自己的传统，你们很会耍小聪明，拒绝上帝的诫命。 10 摩西说∶‘要孝敬父母’ [a]。他还说过∶‘侮辱父母的人必被处死。’ [b] 11 但是你们却教导人说他们可以对父母说，‘我有一些可用来帮助你们的东西，但是我不用它帮助你们，我要把它献给上帝。’ 12 你们这是在告诉他们不必为父母做任何事了。 13 所以，你们在教执行上帝的话并不重要，你们认为更重要的是保持你们传播的传统，你们做了许多类似的事情。”
14 耶稣又把人们叫到身边，对他们说∶“每个人都要听我的话，而且还要理解我的话， 15 从外界进入一个人体内的事物不能玷污他，但是来自他内在的事物却会玷污他。 16 [c]
17 然后耶稣离开人群，进了屋子。他的门徒们问他这个寓言是什么意思。 18 耶稣对他们说∶“为什么你们也不理解呢？难道你们不知道吗？从外界进入一个人体内的事物不能玷污一个人， 19 因为它进入不了人的内心，它只不过进到他的肚子里，然后又会排泻出去。”（耶稣这么说，意思为所有食物都干净的。）
20 耶稣又说∶“玷污人的事物是来自内心的。 21 因为从内在，一个人发自内心的邪念，不道德的性行为，偷窃、谋杀、 22 通奸、贪婪、邪恶、欺诈、下流、嫉妒、诽谤、自大和愚蠢。 23 所有这些邪恶的事物都来自于内在，它们会玷污人。”
帮助非犹太女子
24 耶稣离开那里，到推罗附近的地区去了。他走进一座房子，本不想让人知道，可是却瞒不住人。 25 一个女子听说耶稣在那里，她的女儿被邪灵附体。她来见耶稣，跪在他脚边。 26 这个女子不是犹太人，生在叙利亚的腓尼基。她恳求耶稣把她女儿身上的鬼赶走。
27 耶稣对她说∶“应该首先让孩子们吃饱，因为不该把孩子的面包拿去喂狗。”
28 女子回答说∶“先生，即便是饭桌下的狗也能吃孩子剩下的残渣剩饭呀。”
29 耶稣说∶“因为你这么讲，你回家去吧。鬼已离开了你的女儿。”
30 女子回到家，看见女儿躺在床上，鬼已经离开她了。
治好聋人
31 耶稣从推罗地区回来，穿过西顿，经过低加波利，来到加利利湖。 32 当地人带着一个又聋又哑的人来见耶稣，求他把手放在聋子的身上。 33 耶稣带着聋子离开人群，把手指伸到他的耳朵里，又吐了点唾沫，摸摸他的舌头， 34 然后仰望天空，长叹一声，说∶“以法大 [d]！” 35 聋子的耳朵顿时能听见了，舌头也变得灵活了，讲话也清楚了。
36 耶稣叮嘱人们不要把这事告诉别人。可是他越嘱咐，大家越是讲得起劲。 37 他们都非常惊讶，说∶“耶稣什么事都做得到。他竟然能让聋子听见，让哑巴说话。”
Footnotes
- 馬 可 福 音 7:10 引自《出埃及记》20:12；《申命记》5:16。
- 馬 可 福 音 7:10 引自《出埃及记》21:17。
- 馬 可 福 音 7:16 一些希腊版本增有16节：听到我说的你们这些人，听着。
- 馬 可 福 音 7:34 以法大∶ 打开。
Mark 7
New English Translation
Breaking Human Traditions
7 Now[a] the Pharisees[b] and some of the experts in the law[c] who came from Jerusalem gathered around him. 2 And they saw that some of Jesus’ disciples[d] ate their bread with unclean hands, that is, unwashed. 3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing,[e] holding fast to the tradition of the elders. 4 And when they come from the marketplace,[f] they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches.[g])[h] 5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat[i] with unwashed hands?” 6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:
‘This people honors me with their lips,
but their heart[j] is far from me.
7 They worship me in vain,
teaching as doctrine the commandments of men.’[k]
8 Having no regard[l] for the command of God, you hold fast to human tradition.”[m] 9 He also said to them, “You neatly reject the commandment of God in order to set up[n] your tradition. 10 For Moses said, ‘Honor your father and your mother,’[o] and, ‘Whoever insults his father or mother must be put to death.’[p] 11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’[q] (that is, a gift for God), 12 then you no longer permit him to do anything for his father or mother. 13 Thus you nullify[r] the word of God by your tradition that you have handed down. And you do many things like this.”
14 Then[s] he called the crowd again and said to them, “Listen to me, everyone, and understand. 15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”[t]
17 Now[u] when Jesus[v] had left the crowd and entered the house, his disciples asked him about the parable. 18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 19 For it does not enter his heart but his stomach, and then goes out into the sewer.”[w] (This means all foods are clean.)[x] 20 He said, “What comes out of a person defiles him. 21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 23 All these evils come from within and defile a person.”
A Syrophoenician Woman’s Faith
24 After Jesus[y] left there, he went to the region of Tyre.[z] When he went into a house, he did not want anyone to know, but[aa] he was not able to escape notice. 25 Instead, a woman whose young daughter had an unclean spirit[ab] immediately heard about him and came and fell at his feet. 26 The woman was a Greek, of Syrophoenician origin. She[ac] asked him to cast the demon out of her daughter. 27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.”[ad] 28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 29 Then[ae] he said to her, “Because you said this, you may go. The demon has left your daughter.” 30 She went home and found the child lying on the bed, and the demon gone.
Healing a Deaf Mute
31 Then[af] Jesus[ag] went out again from the region of Tyre and came through Sidon to the Sea of Galilee in the region of the Decapolis.[ah] 32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 33 After Jesus[ai] took him aside privately, away from the crowd, he put his fingers in the man’s[aj] ears, and after spitting, he touched his tongue.[ak] 34 Then[al] he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”).[am] 35 And immediately the man’s[an] ears were opened, his tongue loosened, and he spoke plainly. 36 Jesus ordered them not to tell anyone. But as much as he ordered them not to do this, they proclaimed it all the more.[ao] 37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”
Footnotes
- Mark 7:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 7:1 sn See the note on Pharisees in 2:16.
- Mark 7:1 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 7:2 tn Grk “his disciples.”
- Mark 7:3 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
- Mark 7:4 sn See the note on marketplaces in Mark 6:56.
- Mark 7:4 tc Several significant witnesses (P45vid א B L Δ 28*) lack “and dining couches” (καὶ κλινῶν, kai klinōn), while the majority of mss (A D W Θ ƒ1,13 33 M latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinē) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.
- Mark 7:4 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
- Mark 7:5 tn Grk “eat bread.”
- Mark 7:6 tn The term “heart” is a collective singular in the Greek text.
- Mark 7:7 sn A quotation from Isa 29:13.
- Mark 7:8 tn Grk “Having left the command.”
- Mark 7:8 tc The majority of mss, mostly Byzantine ([A] ƒ13 33 M), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other significant witnesses (P45 א B L W Δ 0274 ƒ1 co), lacked this material also strongly suggests that the longer reading is secondary.
- Mark 7:9 tc The translation here follows the reading στήσητε (stēsēte, “set up”) found in D W Θ ƒ1 28 565 2542 it sys,p Cyp. The majority of mss here read τηρήσητε (tērēsete; א A L ƒ13 33 M co) or τηρῆτε (tērēte; B), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [atheite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the earlier reading here.
- Mark 7:10 sn A quotation from Exod 20:12; Deut 5:16.
- Mark 7:10 sn A quotation from Exod 21:17; Lev 20:9.
- Mark 7:11 sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).
- Mark 7:13 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
- Mark 7:14 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 7:15 tc Most later mss add 7:16 “Let anyone with ears to hear, listen.” This verse is included in A D W Θ ƒ1,13 33 M latt sy, but is lacking in significant Alexandrian mss and a few others (א B L Δ* 0274 28). It appears to be a scribal gloss (see 4:9 and 4:23), perhaps introduced as a reiteration of the thought in 7:14, and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
- Mark 7:17 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 7:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 7:19 tn Or “into the latrine.”
- Mark 7:19 sn This is a parenthetical note by the author.
- Mark 7:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 7:24 tc Most mss, including early and significant witnesses (א A B ƒ1,13 33 M lat), have here καὶ Σιδῶνος (kai Sidōnos, “and Sidon”). The Western text, as well as several other significant mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.
- Mark 7:24 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Mark 7:25 sn Unclean spirit refers to an evil spirit.
- Mark 7:26 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Mark 7:27 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.
- Mark 7:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 7:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 7:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 7:31 sn The Decapolis refers to a group of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay on the east side of the Jordan River. Although frequently seen as a league of independent city states organized by the Roman general Pompey, contemporary sources do not support such a view. Rather their unity came from their Greek (Hellenistic) culture and religions, which set them apart from surrounding areas.
- Mark 7:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 7:33 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
- Mark 7:33 sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
- Mark 7:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 7:34 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
- Mark 7:35 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
- Mark 7:36 tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”
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