7:1 Now 1 the Pharisees 2 and some of the experts in the law 3 who came from Jerusalem 4 gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, 5 holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. 6 ) 7 7:5 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 8 with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:
‘This people honors me with their lips,
but their heart 9 is far from me.
7:7 They worship me in vain,
teaching as doctrine the commandments of men.’ 10
7:8 Having no regard 11 for the command of God, you hold fast to human tradition.” 12 7:9 He also said to them, “You neatly reject the commandment of God in order to set up 13 your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ 14 and, ‘Whoever insults his father or mother must be put to death.’ 15 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ 16 (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify 17 the word of God by your tradition that you have handed down. And you do many things like this.”
7:14 Then 18 he called the crowd again and said to them, “Listen to me, everyone, and understand. 7:15 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.”7:16 [[EMPTY]] 19
7:17 Now 20 when Jesus 21 had left the crowd and entered the house, his disciples asked him about the parable. 7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” 22 (This means all foods are clean.) 23 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.”
7:24 After Jesus 24 left there, he went to the region of Tyre. 25 When he went into a house, he did not want anyone to know, but 26 he was not able to escape notice. 7:25 Instead, a woman whose young daughter had an unclean spirit 27 immediately heard about him and came and fell at his feet. 7:26 The woman was a Greek, of Syrophoenician origin. She 28 asked him to cast the demon out of her daughter. 7:27 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.” 29 7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 7:29 Then 30 he said to her, “Because you said this, you may go. The demon has left your daughter.” 7:30 She went home and found the child lying on the bed, and the demon gone.
7:31 Then 31 Jesus 32 went out again from the region of Tyre 33 and came through Sidon 34 to the Sea of Galilee in the region of the Decapolis. 35 7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 7:33 After Jesus 36 took him aside privately, away from the crowd, he put his fingers in the man’s 37 ears, and after spitting, he touched his tongue. 38 7:34 Then 39 he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). 40 7:35 And immediately the man’s 41 ears were opened, his tongue loosened, and he spoke plainly. 7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. 42 7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”
1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
5 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
6 tc Several important witnesses (Ì45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of
8 tn Grk “eat bread.”
9 tn The term “heart” is a collective singular in the Greek text.
11 tn Grk “Having left the command.”
12 tc The majority of
13 tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë1 28 565 2542 it sys,p Cyp. The majority of
16 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).
17 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
18 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
19 tc Most later
20 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
22 tn Or “into the latrine.”
23 sn This is a parenthetical note by the author.
24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
25 tc Most
26 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
27 sn Unclean spirit refers to an evil spirit.
28 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
29 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.
30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
32 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
35 sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
37 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
38 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.
39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
40 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
41 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
42 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.”