1
Καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἱεροσολύμων
And the Pharisees gather to him, with some of the scribes who had come from Jerusalem,
2
καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ⸂ὅτι κοιναῖς χερσίν, τοῦτ’ ἔστιν ἀνίπτοις, ἐσθίουσιν⸃ ⸀τοὺς ⸀ἄρτους—
and seeing that some of his disciples eat the loaves with common hands — that is, unwashed —
3
οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων,
(for the Pharisees and all the Jews, unless they wash their hands carefully, do not eat, holding the tradition of the elders;
4
καὶ ἀπ’ ⸀ἀγορᾶς ἐὰν μὴ ⸀βαπτίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων ⸂καὶ κλινῶν⸃—
and coming from the marketplace, unless they wash themselves they do not eat; and there are many other things they have received to hold — washings of cups and jugs and copper vessels) —
5
⸀καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς· Διὰ τί ⸂οὐ περιπατοῦσιν οἱ μαθηταί σου⸃ κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ ⸀κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον;
and the Pharisees and the scribes ask him, “Why do your disciples not walk according to the tradition of the elders, but eat the bread with common hands?”
6
ὁ ⸀δὲ εἶπεν ⸀αὐτοῖς· Καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ⸀ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ·
And he said to them, “Well did Isaiah prophesy about you hypocrites, as it stands written: ‘This people honours me with the lips, but their heart is far distant from me;
7
μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων·
and in vain they worship me, teaching as teachings the commandments of men.’
8
⸀ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ⸀ἀνθρώπων.
Leaving the commandment of God, you hold the tradition of men.”
9
Καὶ ἔλεγεν αὐτοῖς· Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν ⸀τηρήσητε·
And he was saying to them, “How well you set aside the commandment of God, so that you may keep your tradition.
10
Μωϋσῆς γὰρ εἶπεν· Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί· Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω·
For Moses said, ‘Honour your father and your mother,’ and, ‘The one speaking evil of father or mother, let him end in death.’
11
ὑμεῖς δὲ λέγετε· Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί· Κορβᾶν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
But you say: if a man says to his father or mother, ‘Whatever of mine might profit you is Korban’ — which is, Gift —
Why this rendering
Mark.7.11 Observation
Syntactic observation
Κορβᾶν — the Hebrew קרבן, an offering, transliterated, with the author's note ὅ ἐστιν Δῶρον, which is, Gift. The device of Talitha koum at 5:41, doing the work of John's μεθερμηνεύω family. κορβᾶν occurs only here in the New Testament. And the sentence is a protasis without an apodosis — it breaks off at if a man merely says; v.12, you no longer let him do anything, picks up the break.
Rendering options · 2
Adopted “Korban” — which is, Gift — “is whatever of mine might profit you,”
Basis Keeps both the transliteration and the note as running text.
“It is devoted to God,”
Basis Drops the word and renders the sense.
Rejected The double structure — a strange word kept and glossed by the author — disappears. That the word was a vow-formula is the substance of the dispute.
Lost in translation
the legal weight of the vow-word That the declaration bound property away from parents — the vow practice of the time — does not cross in the word alone.
12
⸀οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ ⸀πατρὶ ἢ τῇ ⸀μητρί,
you no longer let him do anything for his father or mother,
13
ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.
annulling the word of God by your tradition which you have handed down. And many such things you do.”
14
Καὶ προσκαλεσάμενος ⸀πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς· ⸀Ἀκούσατέ μου πάντες καὶ ⸀σύνετε.
And calling the crowd to himself again, he was saying to them, “Hear me, all of you, and understand.
15
οὐδέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται ⸂κοινῶσαι αὐτόν⸃· ἀλλὰ τὰ ⸂ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά⸃ ἐστιν τὰ κοινοῦντα τὸν ⸀ἄνθρωπον.
There is nothing outside the man entering into him that can make him common; but the things going out of the man are what make the man common.”
Why this rendering
Mark.7.15 Observation
Syntactic observation
κοινόω runs four times through the discourse (vv.15, 18, 20, 23). Literally to make common, it serves in ritual contexts as to defile — the picture of making ordinary what was set apart. εἰσπορευόμενον and ἐκπορευόμενα — entering and going out — face each other as one root with opposite prefixes. And the sentence runs on into v.19, cleansing all foods. And **verse 16 is absent from this chapter in SBLGNT** — the traditional 7:16, whoever has ears to hear, judged a migration of the sentence of 4:9 and 4:23, dropped by the critical text. The same kind as John 5:4. SBLGNT marks a variant in this verse (⸂κοινῶσαι αὐτόν⸃· ⸂ἐκ ἐκπορευόμενά⸃ ⸀ἄνθρωπον.).
Rendering options · 2
Adopted There is nothing outside the man entering into him that can make him common; but the things going out of the man are what make the man common.
Basis Keeps make common/defile so the ritual register shows.
what defiles is not what goes in but what comes out
Basis Condenses.
Rejected The in/out symmetry is the skeleton; condensing removes it.
Lost in translation
the common in κοινόω Beneath defile lies make common — the collapse of the clean/set-apart divide. 속되다 and defile carry the result and lose the picture.
17
Καὶ ὅτε εἰσῆλθεν ⸀εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ ⸂τὴν παραβολήν⸃.
And when he entered a house away from the crowd, his disciples were asking him about the parable.
18
καὶ λέγει αὐτοῖς· Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,
And he says to them, “Are you also so without understanding? Do you not see that everything entering the man from outside cannot make him common,
19
ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλ’ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —⸀καθαρίζων πάντα τὰ βρώματα.
because it does not enter into his heart but into the belly, and goes out into the latrine?” — thus declaring all foods clean.
Why this rendering
Mark.7.19 Observation
Syntactic observation
—καθαρίζων πάντα τὰ βρώματα — **a nominative masculine participle grammatically broken from its sentence.** The preceding subject, what enters, is neuter; the participle is masculine. The widest-held reading takes it as the narrator's aside: thus he declared all foods clean. **SBLGNT marks καθαρίζων (⸀)** — the alternative is neuter καθαρίζον, which keeps it inside the sentence, the body purging the food. On one grammatical gender hangs whether a declaration about the food laws stands here. κοιλία is the belly fixed at John 7:38. SBLGNT marks a variant in this verse (—⸀καθαρίζων).
Rendering options · 2
Adopted — thus declaring all foods clean.
Basis Renders the masculine participle as the narrator's aside, set off by a dash so the break shows.
purging all meats as it goes out
Basis Follows the neuter reading, inside the sentence, as KJV.
Rejected The base text prints the masculine. But this split — one grammar yielding one theology — is shown alongside as a variant.
Lost in translation
a declaration hanging on gender Masculine: a declaration on the food laws. Neuter: digestion described. Korean and English have no gender and cannot mark the fork itself — translation shows only the outcome.
20
ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον·
And he was saying, “What goes out of the man, that makes the man common.
21
ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, ⸂πορνεῖαι, κλοπαί, φόνοι,
For from within, out of the heart of men, go out the evil reasonings — fornications, thefts, murders,
22
μοιχεῖαι⸃, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
adulteries, greeds, wickednesses, deceit, indecency, an evil eye, blasphemy, arrogance, folly.
23
πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.
All these evil things go out from within and make the man common.”
24
⸂Ἐκεῖθεν δὲ⸃ ἀναστὰς ἀπῆλθεν εἰς τὰ ⸀ὅρια ⸀Τύρου. καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν·
And rising from there he went away into the region of Tyre. And entering a house he wanted no one to know, and he could not be hidden;
25
⸂ἀλλ’ εὐθὺς ἀκούσασα⸃ γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ·
but at once a woman whose little daughter had an unclean spirit, hearing about him, came and fell at his feet.
26
⸂ἡ δὲ γυνὴ ἦν⸃ Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς.
Now the woman was a Greek, Syrophoenician by birth; and she was asking him to drive the demon out of her daughter.
27
⸂καὶ ἔλεγεν⸃ αὐτῇ· Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γὰρ ⸂καλόν ἐστιν⸃ λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ ⸂τοῖς κυναρίοις βαλεῖν⸃.
And he was saying to her, “Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs.”
28
ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ· ⸀Κύριε, ⸀καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ⸀ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων.
But she answered and says to him, “Lord, even the little dogs under the table eat of the children's crumbs.”
Why this rendering
Mark.7.28 Observation
Syntactic observation
κυνάρια is the **diminutive** of κύων — little dogs, house-dogs. Jesus used the word first at v.27, and the woman takes his own word and turns the argument — even the little dogs under the table eat of the children's crumbs. And τῶν παιδίων — the τέκνα of v.27 becomes παιδία in her mouth. Often noted as the one exchange in Mark where Jesus is bested — at v.29 the daughter is healed because of this word (διὰ τοῦτον τὸν λόγον). SBLGNT marks a variant in this verse (⸀Κύριε, ⸀καὶ ⸀ἐσθίουσιν).
Rendering options · 2
Adopted Lord, even the little dogs under the table eat of the children's crumbs.
Basis Keeps the diminutive as little dogs — her riposte stands only on his word.
Lord, the dogs under the table eat the crumbs
Basis Flattens the diminutive, as KJV.
Rejected The plain dog was a slur-word for Gentiles. Mark's diminutive blunts the edge — house-dogs under the table — and her answer moves inside that picture. The plain form makes the exchange harsher than it is.
Lost in translation
the temperature of the diminutive That it is κυνάριον, not κύων — house-dogs, not street curs — sets the temperature of the exchange. Languages without diminutives can only approximate.
Survives in · 개역한글 / NASB / ESV / NET / ELB / JPNICT
29
καὶ εἶπεν αὐτῇ· Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ⸂ἐκ τῆς θυγατρός σου τὸ δαιμόνιον⸃.
And he said to her, “Because of this word, go — the demon has gone out of your daughter.”
30
καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ ⸂παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός⸃.
And going away to her house she found the child lying on the bed and the demon gone out.
31
Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου ⸂ἦλθεν διὰ Σιδῶνος εἰς⸃ τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως.
And again going out of the region of Tyre, he came through Sidon to the sea of Galilee, up through the middle of the region of the Decapolis.
32
καὶ φέρουσιν αὐτῷ κωφὸν ⸀καὶ ⸀μογιλάλον, καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα.
And they bring to him a deaf man who spoke with difficulty, and they beg him to lay his hand on him.
33
καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ’ ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ,
And taking him away from the crowd privately, he put his fingers into his ears, and spitting he touched his tongue;
34
καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν, καὶ λέγει αὐτῷ· Εφφαθα, ὅ ἐστιν Διανοίχθητι·
and looking up to heaven he groaned, and says to him, “Ephphatha” — which is, “Be opened.”
Why this rendering
Mark.7.34 Observation
Syntactic observation
Εφφαθα — an Aramaic imperative in transliteration, with the note ὅ ἐστιν Διανοίχθητι, which is, Be opened. The second of Mark's four Aramaic sayings (5:41; 7:34; 14:36; 15:34). ἐστέναξεν — he groaned. A groan before healing stands only in Mark (at 8:12 he groans deeply in his spirit, ἀναστενάξας). Διανοίχθητι is aorist passive imperative singular — readable as addressed to the ears or to the whole man.
Rendering options · 2
Adopted and looking up to heaven he groaned, and says to him, “Ephphatha” — which is, “Be opened.”
Basis Transliteration and a sentence-note, the treatment of 5:41.
groaning he said, “Be opened.”
Basis Drops the Aramaic.
Rejected What Matthew summarised away and Luke omitted, Mark kept. Erase the sound and the point of keeping it goes too.
Lost in translation
the strangeness of the groan Why the healer groans, the text does not say. The word can be rendered; the weight of the silence does not cross unaided.
Survives in · 개역한글 / KJV / NASB / ESV / VULG / ELB / SYNOD
35
⸀καὶ ⸀ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς·
And his ears were opened, and the bond of his tongue was loosed, and he was speaking rightly.
36
καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ ⸀λέγωσιν· ὅσον δὲ ⸂αὐτοῖς διεστέλλετο, αὐτοὶ⸃ μᾶλλον περισσότερον ἐκήρυσσον.
And he strictly ordered them to tell no one; but the more he ordered them, the more abundantly they proclaimed it.
37
καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες· Καλῶς πάντα πεποίηκεν, καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν ⸀καὶ ἀλάλους λαλεῖν.
And they were astounded beyond all measure, saying, “He has done all things well; he makes even the deaf hear and the speechless speak.”