Mark 7
Amplified Bible
Followers of Tradition
7 Now the Pharisees and some of the scribes came from Jerusalem and gathered around Him, 2 and they had seen that some of His disciples ate their bread with [ceremonially] impure hands, that is, unwashed [and defiled according to Jewish religious ritual]. 3 ([a]For the Pharisees and all of the Jews do not eat unless they [b]carefully wash their hands, holding firmly to the traditions of the elders; 4 and when they come from the market place, they do not eat unless they [c]cleanse themselves [completely according to ritual]; and there are many other things [oral, man-made laws and traditions handed down to them] which they follow diligently, such as the washing of cups and pitchers and copper utensils.) 5 So the Pharisees and scribes asked Jesus, “Why do Your disciples not live their lives according to the tradition of the elders, but [instead] eat their bread with [ceremonially] unwashed hands?” 6 He replied, “Rightly did Isaiah prophesy about you hypocrites (play-actors, pretenders), as it is written [in Scripture],
‘These people honor Me with their lips,
But their heart is far from Me.
7
‘They worship Me in vain [their worship is meaningless and worthless, a pretense],
Teaching the precepts of men as doctrines [giving their traditions equal weight with the Scriptures].’(A)
8 You disregard and neglect the commandment of God, and cling [faithfully] to the tradition of men.”
9 He was also saying to them, “You are experts at setting aside and nullifying the commandment of God in order to keep your [man-made] tradition and regulations. 10 For Moses said, ‘Honor your father and your mother [with respect and gratitude]’; and, ‘He who speaks evil of his father or mother must be put to death’;(B) 11 but you [Pharisees and scribes] say, ‘If a man tells his father or mother, “Whatever I have that would help you is Corban, (that is to say, already a gift to God),”’ 12 then you no longer let him do anything for his father or mother [since helping them would violate his vow of Corban]; 13 so you nullify the [authority of the] word of God [acting as if it did not apply] because of your tradition which you have handed down [through the elders]. And you do many things such as that.”
The Heart of Man
14 After He called the people to Him again, He began saying to them, “Listen [carefully] to Me, all of you, [hear] and understand [what I am saying]: 15 there is nothing outside a man [such as food] which by going into him can defile him [morally or spiritually]; but the things which come out of [the heart of] a man are what defile and dishonor him. 16 [d][If anyone has ears to hear, let him hear.”]
17 When Jesus had left the crowd and gone into the [e]house, His disciples asked Him about the parable. 18 And He said to them, “Are you, too, so foolish and lacking in understanding? Do you not understand that whatever goes into the man from outside cannot defile and dishonor him, 19 since it does not enter his heart, but [only] his stomach, and [from there it] is eliminated?” (By this, He declared all foods [f]ceremonially clean.) 20 And He said, “Whatever comes from [the heart of] a man, that is what defiles and dishonors him. 21 For from within, [that is] out the heart of men, come base and malevolent thoughts and schemes, acts of sexual immorality, thefts, murders, adulteries, 22 acts of greed and covetousness, wickedness, deceit, unrestrained conduct, envy and jealousy, slander and profanity, arrogance and self-righteousness and foolishness (poor judgment). 23 All these evil things [schemes and desires] come from within and defile and dishonor the man.”
The Syrophoenician Woman
24 Jesus got up and left there and went to the region of Tyre [and Sidon, the coastal area of Phoenicia]. He entered a house and did not want anyone to know about it; but it was impossible for Him to be hidden [from the public].(C) 25 Instead, after hearing about Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet. 26 Now the woman was a Gentile (Greek), a [g]Syrophoenician by nationality. And she kept pleading with Him to drive the demon out of her daughter. 27 He was saying to her, “First let the children [of Israel] be fed, for it is not right to take the children’s bread and throw it to the [h]pet dogs (non-Jews).” 28 But she replied, “Yes, Lord, but even the pet dogs under the table eat the children’s crumbs.” 29 And He said to her, “Because of this answer [reflecting your humility and faith], go [knowing that your request is granted]; the demon has left your daughter [permanently].” 30 And returning to her home, she found the child lying on the couch [relaxed and resting], the demon having gone.
31 Soon after this Jesus left the region of Tyre, and passed through Sidon to the Sea of Galilee, through the region of Decapolis [the ten Hellenistic cities]. 32 They brought to Him a man who was deaf and had difficulty speaking, and they begged Jesus to place His hand on him. 33 Jesus, taking him aside by himself, away from the crowd, put His fingers into the man’s ears, and after spitting, He touched the man’s tongue [with the saliva]; 34 and looking up to heaven, He sighed deeply and said to the man, “Ephphatha,” which [in Aramaic] means, “[i]Be opened and released!” 35 And his ears were opened, his tongue was released, and he began speaking plainly. 36 Jesus commanded them not to tell anyone; but the more He ordered them, the more widely they continued to proclaim it. 37 They were thoroughly astounded and completely overwhelmed, saying, “He has done everything well! He even makes the deaf hear and the mute speak!”
Footnotes
- Mark 7:3 Mark explains Jewish customs and translates Hebrew terms for his Gentile readers.
- Mark 7:3 Lit with the fist. This probably refers either to the method of washing the hands or, perhaps more likely, to the volume of water used.
- Mark 7:4 The Greek word used is baptize, which in this context refers to an immersion ritual normally performed in a miqveh, a special bathtub large enough for the purpose and filled with water that was to be collected naturally. The miqvehs typically were built into the ground outside where they could collect rain water.
- Mark 7:16 Early mss do not contain this verse.
- Mark 7:17 It was probably Peter’s house.
- Mark 7:19 I.e. He abolished all prohibitions given in the Law against certain foods.
- Mark 7:26 She came from an area north of Israel, between the Lebanon Mountains and the Mediterranean Sea.
- Mark 7:27 Jews used kuon (dog) as a derogatory term referring to Gentiles. This dog (kuon) was a despised, filthy, homeless street scavenger. When speaking with this woman, Jesus uses a word for “dog” (kunarion) that refers to a household pet. The use of the word kunariois by both Jesus and the woman reflects the tenderness and spiritual depth of this exchange. More importantly, it foreshadows the fact that Gentile believers will not be spiritually homeless, but will also be welcomed into God’s household as His children. The gracious response of the woman recorded in v 28 confirms that on some level she understood this.
- Mark 7:34 A command directed to the whole person.
Mark 7
Mounce Reverse Interlinear New Testament
7 · kai The ho Pharisees Pharisaios and kai some tis of the ho scribes grammateus who had come erchomai from apo Jerusalem Hierosolyma gathered synagō around pros Jesus autos 2 and kai noticed that hoti some tis of ho his autos disciples mathētēs were eating esthiō the ho loaves artos with hands cheir that were defiled koinos, that houtos is eimi, unwashed aniptos. 3 ( For gar the ho Pharisees Pharisaios and kai all pas the ho Jews Ioudaios do esthiō not ou eat esthiō unless ean mē they ceremonially pygmē wash niptō their ho hands cheir, thus maintaining krateō the ho tradition paradosis of the ho elders presbyteros. 4 · kai They do esthiō not ou eat esthiō anything from apo the marketplace agora unless ean mē it is purified baptizō by washing . And kai there are eimi many polys other allos customs that hos they have received paralambanō as tradition to keep krateō, like the washing baptismos of cups potērion, · kai pots xestēs, · kai copper chalkion bowls , and kai dining klinē couches .) 5 And kai the ho Pharisees Pharisaios and kai · ho scribes grammateus asked eperōtaō him autos, “ Why dia tis do your sy disciples mathētēs not ou walk peripateō · ho according kata to the ho tradition paradosis of the ho elders presbyteros, but alla eat esthiō their ho bread artos with defiled koinos hands cheir?” 6 And de he ho said legō to them autos, “ Isaiah ēsaias prophesied prophēteuō accurately kalōs about peri you hymeis · ho hypocrites hypokritēs, as hōs it is written graphō: ‘ This houtos · ho people laos honors timaō me egō with their ho lips cheilos, · ho but de their autos heart kardia is apechō far porrō from apo me egō. 7 In vain matēn · de do they worship sebō me egō, teaching didaskō as doctrines didaskalia the precepts entalma of men anthrōpos.’ 8 Neglecting aphiēmi the ho command entolē of ho God theos, you maintain krateō the ho tradition paradosis of ho men anthrōpos.”
9 And kai he said legō to them autos, “You are clever kalōs at setting atheteō aside the ho command entolē of ho God theos in order hina to · ho establish histēmi your own hymeis tradition paradosis. 10 For gar Moses Mōysēs said legō, ‘ Honor timaō · ho your sy father patēr and kai · ho your sy mother mētēr,’ and kai, ‘ Whoever ho speaks kakologeō evil of father patēr or ē mother mētēr must be put teleutaō to death thanatos.’ 11 But de you hymeis say legō, ‘ If ean a man anthrōpos says legō to his ho father patēr or ē · ho mother mētēr, “ Whatever hos ean help you might have received ōpheleō from ek me egō is Corban korban” ( that hos is eimi, given dōron to God), 12 then you no ouketi longer allow aphiēmi him autos to do poieō anything oudeis for his ho father patēr or ē · ho mother mētēr. 13 Thus you invalidate akyroō the ho word logos of ho God theos with ho your hymeis tradition paradosis that hos you have handed paradidōmi down . And kai you do poieō many polys similar paromoios things toioutos.”
14 · kai Calling proskaleō the ho crowd ochlos to him again palin, he said legō to them autos, “ Listen akouō to me egō, everyone pas, and kai understand syniēmi. 15 There is eimi nothing oudeis from outside exōthen a ho man anthrōpos that enters eisporeuomai him autos that hos is able dynamai to defile koinoō him autos. Rather alla the ho things that come out ekporeuomai of ek a ho man anthrōpos are eimi the ho things that defile koinoō · ho him anthrōpos.”
17 And kai when hote Jesus entered eiserchomai eis the house oikos away apo from the ho crowd ochlos, his autos disciples mathētēs asked eperōtaō him autos · ho about the ho parable parabolē. 18 So kai he said legō to them autos, “ Are eimi you hymeis too kai so houtōs lacking asynetos in understanding ? Do you not ou know noeō that hoti whatever pas comes eisporeuomai into eis a man anthrōpos · ho from outside exōthen · ho is not ou able dynamai to defile koinoō him autos, 19 because hoti it does not ou enter eisporeuomai his autos · ho heart kardia, but alla his ho stomach koilia, and kai goes out ekporeuomai into eis the ho latrine aphedrōn?” ( Thus he declared katharizō all pas · ho foods brōma clean .) 20 And de he said legō, “ What ho comes out ekporeuomai of ek a ho person anthrōpos, that ekeinos is what defiles koinoō · ho him anthrōpos. 21 For gar from within esōthen, from ek the ho heart kardia of ho a person anthrōpos, come ekporeuomai evil kakos · ho plots dialogismos, · ho immoralities porneia, thefts klopē, murders phonos, 22 adulteries moicheia, greedy pleonexia actions , wicked ponēria deeds , deceit dolos, sensuality aselgeia, selfishness ophthalmos, slander blasphēmia, arrogance hyperēphania, lack of moral sense aphrosynē. 23 All pas these houtos · ho evil ponēros things come ekporeuomai from within esōthen, and kai they defile koinoō a ho person anthrōpos.”
24 From there ekeithen · de Jesus arose anistēmi and went aperchomai to eis the ho region horion of Tyre Tyros. · kai He entered eiserchomai a house oikia and wanted thelō no oudeis one to know ginōskō about it, yet kai he was not ou able dynamai to escape attention lanthanō. 25 But alla immediately after hearing akouō of peri him autos, a woman gynē whose hos daughter thugatrion had echō · ho an unclean akathartos spirit pneuma came erchomai and fell prospiptō at pros · ho his autos feet pous. 26 The ho · de woman gynē was eimi a Greek Hellēnis, a Syrophoenician Syrophoinikissa by ho birth genos. · kai She begged erōtaō Jesus autos to hina drive out ekballō the ho demon daimonion from ek · ho her autos daughter thugatēr. 27 · kai He said legō to her autos, “ Let aphiēmi the ho children teknon first prōton be fed chortazō, for gar it is eimi not ou right kalos to take lambanō the ho children’ s teknon bread artos · ho and kai throw ballō it to the ho dogs kynarion.” 28 · ho But de she answered apokrinomai him autos, · kai saying legō, “ Lord kyrios, even kai the ho dogs kynarion under hypokatō the ho table trapeza feed esthiō from apo the ho children’ s paidion crumbs psichion.” · ho 29 And kai he said legō to her autos, “ Because dia of this houtos · ho reply logos, you may go hypagō; the ho demon daimonion has left exerchomai · ho your sy daughter thugatēr.” 30 And kai when she arrived aperchomai at eis · ho her autos house oikos, she found heuriskō the ho child paidion lying ballō on epi the ho bed klinē, · kai the ho demon daimonion having departed exerchomai.
31 · kai Departing exerchomai again palin from ek the ho region horion of Tyre Tyros, Jesus went erchomai through dia Sidon Sidōn to eis the ho Sea thalassa of ho Galilee Galilaia, in ana the midst mesos of the ho region horion of the Decapolis Dekapolis. 32 And kai they brought pherō to him autos a deaf kōphos man · kai who could hardly speak mogilalos, and kai they begged parakaleō him autos to hina lay epitithēmi his ho hand cheir on him autos. 33 · kai Taking apolambanō him autos aside from apo the ho crowd ochlos privately kata idios, Jesus put ballō · ho his autos fingers daktylos into eis the ho man’ s autos ears ous, and kai after spitting ptyō, he touched haptō · ho his autos tongue glōssa. 34 · kai Looking anablepō up to eis · ho heaven ouranos, he gave a deep sigh stenazō and kai said legō to him autos, “ Ephphatha ephphatha!” ( that hos is eimi, “ Be opened dianoigō”). 35 And kai immediately eutheōs the man’ s autos ears akoē were opened anoigō, · ho · kai that ho which bound desmos his autos tongue glōssa was loosened lyō, · ho and kai he began to speak laleō clearly orthōs. 36 · kai Jesus ordered diastellō them autos to hina tell legō no one mēdeis, but de the more hosos he ordered diastellō them autos, the more perissoteros they autos spread kēryssō the news . 37 · kai They were absolutely hyperperissōs astonished ekplēssō, saying legō, “ He has done poieō all things pas well kalōs. · kai He makes poieō the ho deaf kōphos to hear akouō and kai the ho mute alalos to speak laleō!”
Copyright © 2015 by The Lockman Foundation, La Habra, CA 90631. All rights reserved.
The Mounce Reverse Interlinear™ New Testament (MOUNCE)
Copyright © 2011 by William D. Mounce. Used by permission. All rights reserved worldwide.
“Reverse Interlinear” is a trademark of William D. Mounce.
