Mark 7

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Excerpt from my 2004 translation of Mark’s gospel, which begins at Mark 1.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

7 1 And the Pharisees gathered to him and some of the scribes came from Jerusalem. 2 And they saw some of his disciples, that with ‘common’ [‘profane’] hands, that is ‘unwashed,’ they were eating the bread 3 – for the Pharisees and all the Judeans, unless they frequently washed [their] hands, would not eat, obeying the tradition of the elders, 4 and [some mss, ‘when they came’] from the market unless they cleansed, they did not eat, and many other such traditions they obeyed, washing cups and pint measures and copper implements [and beds, sic, D, 33] – 5 and the Pharisees and scribes inquired of him, “Why do your disciples not go about according to the tradition of the elders, but with dirty hands they eat the bread?” 6 And he said to them, “Isaiah correctly prophesied concerning you hypocrites, as it is written:

This people worships me with [their] lips [‘place their lips before me’]
but their heart is far from me;
7 falsely do they worship me
teaching teachings [that are] commands of men.
[Isa 29:13 LXX]

8 forsaking the commandment of god, you obey the tradition of men.” 9 And he said to them, “Surely [‘most certainly’] you set aside the commandment of god so that you might stand by your tradition. 10 For Moses said, “Honor your father and mother,” and “One who slanders father or mother, let him be put to death.” 11 But you are saying, “If a man should say to father or mother, ‘[It is] Korban,’ which is ‘Gift,’ whatever you have gained from me,” canceling the word of god by your tradition which you pass on; and many things of equal quality you do.”

14 And again, summoning the crowd he said to them, “Hear me, all [of you] and take note! 15 There is nothing [which] from outside a man going into him which gives him [to be] ‘common’ [‘profane’] but rather, the thing outside the man going out is the thing that profanes the man [א omits; A, D, K, 33 incl., ‘Whoever has ears to hear, let him hear.’]”

17 And when he went into the house [away] from the crowd, his disciples asked him [to explain] the parable. 18 And he says to them, “Thus also are you ignorant? Do you not understand [νοεω] that everything [which is] outside going into the man does not give him ‘common status’ [‘to be profane’] 19 because it does not go into his heart but into his belly, and into the toilet [it] goes out, cleansing [‘washing,’ ‘healing’] all [types of] food?” 20 Then he said οτι, “That which out of the man goes out, that is what profanes the man. For [what comes] out from the heart of the man, the [inner] dialogue, the evil coming out [including] perversion, fraud, murder, 22 adultery [‘seduction’], greed [πλεονεξιαι], cowardice [πονηριαι, ‘wickedness’], cunning treachery [δολος, ‘deceit’], brutality [ασελγεια, ‘rape’], evil eyes [‘envy,’ ‘hatred’], blasphemy [‘gossip,’ ‘lies’], arrogance, thoughtlessness – all these evil things come out and defile the man.”

24 Then, rising up from there, he left, going into the region of Tyre and Sidon [א], and he went into a house, wishing no one to know [where he was], but he was not able to escape [‘elude’]; 25 but then a woman, hearing about him, whose daughter had an unclean spirit, came [and] fell down [or ‘threw herself down’] at his feet; 26 now the woman was Greek, being from Surophonikissa; and she asked him that the demon [δαιμονιον, ‘divine operation,’ ‘demonic activity,’ ‘consciousness’] be cast out from her daughter. 27 And he said to her, “First let the children be fattened, for it is not good to take the bread from the children and throw it to the dogs [‘puppies,’ ‘whelps;’ this is so cool! Jesus is joking with her because she’s from the Northern Kingdom of Israel (the ‘dogs’), a traditional rival of the Judeans (the ‘children’).  She demonstrates an excellent sense of humor and Jesus grants her request because of it]. 28 But she answered and said to him, “Lord, even the puppies under the table eat the crumbs from the children.” 29 And he said to her, “Because of this word you may go, the demon[ic power, consciousness, action] has left your daughter.” 30 And returning to her house, she found the child having thrown herself upon the bed and the demon having left.

31 And again, he left the region of Tyre, going through Sidon to the Sea of Galilee, up to the midst of the region of Decapolis. 32 And they brought to him a mute, totally [και] unable to speak and they implored him that he might place [his] hand on him. 33 And taking him away from the crowd by himself, he put his fingers in his ears and he stuck spit from his tongue [in them], 34 and raising his eyes to heaven, he sighed loudly and says to him, “Ephphatha,” which is, “Be opened” [or “Be explained.” Jesus is demonstrating, by this display, that they could not ‘explain’ the man’s illness. Not only does Jesus heal the man but he reveals that the man was not mute but deaf – the problem is both healed and revealed]. 35 And then his ears [his ability to hear, ακοαι] were opened [‘explained’], and then the bondage of his tongue was released and he was speaking clearly. 36 And he ordered them that they should say nothing; but no matter what he commanded them, they all the more excessively publicized [him]. 37 And they were frightened out of their wits to the point of hysteria [υπερπερισσως, ‘surpassingly,’ εξεπλησσοντο, ‘terrorized’] saying, “He has done all [this] correctly, and he makes the mute [able] to hear, and/so [the] dumb [able] to speak.”

@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

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