Footnotes

1. Mark 7:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2. Mark 7:1 sn See the note on Pharisees in 2:16.
3. Mark 7:1 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
4. Mark 7:2 tn Grk “his disciples.”
5. Mark 7:3 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
6. Mark 7:4 sn See the note on marketplaces in Mark 6:56.
7. Mark 7:4 tc Several significant witnesses (P^45vid א B L Δ 28*) lack “and dining couches” (καὶ κλινῶν, kai klinōn), while the majority of mss (A D W Θ ƒ^1,13 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.
8. Mark 7:4 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
9. Mark 7:5 tn Grk “eat bread.”
10. Mark 7:6 tn The term “heart” is a collective singular in the Greek text.
11. Mark 7:7 sn A quotation from Isa 29:13.
12. Mark 7:8 tn Grk “Having left the command.”
13. 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 0131^vid 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.
14. Mark 7:9 tc The translation here follows the reading στήσητε (stēsēte, “set up”) found in D W Θ ƒ¹ 28 565 2542 it sy^s,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.
15. Mark 7:10 sn A quotation from Exod 20:12; Deut 5:16.
16. Mark 7:10 sn A quotation from Exod 21:17; Lev 20:9.
17. 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).
18. Mark 7:13 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
19. Mark 7:14 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
20. 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 ƒ^1,13 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.
21. Mark 7:17 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
22. Mark 7:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
23. Mark 7:19 tn Or “into the latrine.”
24. Mark 7:19 sn This is a parenthetical note by the author.
25. Mark 7:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
26. Mark 7:24 tc Most mss, including early and significant witnesses (א A B ƒ^1,13 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.
27. Mark 7:24 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
28. Mark 7:25 sn Unclean spirit refers to an evil spirit.
29. Mark 7:26 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
30. 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.
31. Mark 7:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
32. Mark 7:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
33. Mark 7:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
34. 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.
35. Mark 7:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
36. Mark 7:33 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
37. 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.
38. Mark 7:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
39. Mark 7:34 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
40. Mark 7:35 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
41. 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.”