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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!”

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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

  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 (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.
  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 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.
  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 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.
  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 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.
  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 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.
  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.”
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