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,
Scribes come down from Jerusalem, as at 3:22 — the pressure comes from the capital.
first here Pharisee Φαρισαῖος Pharisaios
pronoun him = Jesus
pronoun who = some of the scribes
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 —
Common (κοινός, koinos) means shared, and so unconsecrated; the writer glosses it himself with unwashed.
pronoun his = Jesus
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;
The writer stops to explain a custom — a sign that he writes for readers outside it.
first here Jews Ἰουδαῖος Ioudaios
pronoun they = the Pharisees and the Jews
pronoun their = the Pharisees and the Jews
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) —
Washings renders βαπτισμοί (baptismoi), the same root as baptism. Jugs (ξέσται, xestai) is a Latin measure kept as sound.
pronoun they = the Pharisees and the Jews — every “they” here is the same
pronoun themselves = the Pharisees and the Jews
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?”
Walk (περιπατέω, peripateō) is used of conduct — the Semitic turn is kept.
pronoun him = Jesus
pronoun your = Jesus
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;
Hypocrites (ὑποκριταί, hypokritai) names stage actors — those who answer from under a mask.
first here Isaiah Ἠσαΐας Ēsaias
pronoun he = Jesus
pronoun them = the Pharisees and scribes
pronoun you = the Pharisees and scribes
pronoun me = the one speaking in the quotation — both times
pronoun their = this people
7
μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων·
and in vain they worship me, teaching as teachings the commandments of men.’
Teaching as teachings keeps a doubling that the Greek quotation has.
pronoun they = this people
pronoun me = the one speaking in the quotation
8
⸀ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ⸀ἀνθρώπων.
Leaving the commandment of God, you hold the tradition of men.”
Leaving and hold are set against each other — one is let go, the other gripped.
pronoun you = the Pharisees and scribes
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.
How well is said twice in this chapter, once of Isaiah and once here — the second time it cuts.
pronoun he = Jesus
pronoun them = the Pharisees and scribes
pronoun you = the Pharisees and scribes
pronoun your = the Pharisees and scribes
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.’
Let him end in death keeps the Greek doubling — “by death let him die”.
first here Moses Μωϋσῆς Mōysēs
pronoun your = the hearer of the commandment
pronoun him = the one speaking evil
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 —
Korban is Hebrew, kept as sound and translated in the same line. Only this book has the word; Matthew 15:5 leaves it out.
first here Korban Κορβᾶν Korban
pronoun his = the man
pronoun mine = the man
pronoun you = his father or mother
pronoun which = Korban
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.
this edition — none of the nine carries it (measured)
12
⸀οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ ⸀πατρὶ ἢ τῇ ⸀μητρί,
you no longer let him do anything for his father or mother,
You no longer let him — the rule releases a man from a commandment.
pronoun you = the Pharisees and scribes
pronoun him = the man
pronoun his = the man
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.”
Annulling (ἀκυρόω, akyroō) is a legal word — to make void.
pronoun your = the Pharisees and scribes
pronoun which = your tradition
pronoun you = the Pharisees and scribes — both times
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.
The crowd is called in to hear what was said to the scribes.
pronoun he = Jesus
pronoun himself = Jesus
pronoun them = the crowd
pronoun me = Jesus
pronoun you = the crowd
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.”
Verse 16 is not in the base text this edition follows — many manuscripts add “If anyone has ears to hear, let him hear.”
pronoun him = the man
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 the word lies make common — the collapse of the clean/set-apart divide. This edition renders it “make common”, so the picture stands; “defile” would carry only the result.
Survives in · this edition — 8 of the nine carry it (this language among them)
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.
The parable — the disciples call the saying of verse 15 a parable.
pronoun he = Jesus
pronoun his = Jesus
pronoun him = Jesus
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,
Without understanding is one word (ἀσύνετος, asynetos) — the disciples are put with the crowd.
pronoun he = Jesus
pronoun them = the disciples
pronoun you = the disciples — both times
pronoun him = the man
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.
Thus declaring all foods clean is the writer's own aside, not part of the saying. Latrine (ἀφεδρών, aphedrōn) is used once in the four Gospels.
pronoun it = what enters the man
pronoun his = the man
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. English has no gender and cannot mark the fork itself — translation shows only the outcome.
this edition — none of the nine carries it (measured)
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.
The saying is put again, this time the other way round.
pronoun he = Jesus
pronoun that = what goes out of the man
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 — sexual immoralities, thefts, murders,
Reasonings is the word of 2:6, where the scribes reasoned in their hearts.
22
μοιχεῖαι⸃, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
adulteries, greeds, wickednesses, deceit, indecency, an evil eye, blasphemy, arrogance, folly.
An evil eye is a Semitic turn for envy or grudging, kept word for word.
23
πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.
All these evil things go out from within and make the man common.”
The list is closed with the phrase that opened it.
pronoun these = the evil things named
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;
He could not be hidden — the writer says the hiding failed.
first here Tyre Τύρος Tyros
pronoun he = Jesus
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.
Little daughter is the diminutive of 5:23; English must add “little”.
pronoun whose = the woman
pronoun him = Jesus
pronoun his = Jesus
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.
Greek here names her religion and speech, not her birth; Syrophoenician names the birth. Matthew 15:22 calls her a Canaanite.
first here Greek Ἑλληνίς Hellēnis
first here Syrophoenician Συροφοινίκισσα Syrophoinikissa
pronoun she = the woman
pronoun him = Jesus
pronoun her = the woman
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.”
Little dogs is a diminutive (κυνάριον, kynarion) — house dogs, not the street dogs of the other word. First stands only in this book.
pronoun he = Jesus
pronoun her = the woman
pronoun it = the children's bread
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.”
She takes his own picture and turns it — the only person in this book who answers him and wins the exchange.
pronoun she = the woman
pronoun him = Jesus
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† / New American Standard (1995)† / English Standard Version† / New English Translation† / Elberfelder 1871 / 新共同訳聖書 (1987)† / this edition — 9 of the nine carry it (this language among them)
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.”
Because of this word — the healing is grounded on what she said, not on faith.
pronoun he = Jesus
pronoun her = the woman
pronoun your = the woman
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 couch and the demon gone out.
Couch (κλίνη, klinē) is not the pallet of 2:4; this edition keeps them apart.
pronoun her = the woman
pronoun she = the woman
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.
The route named runs away from Galilee and back — the geography is unusual and is left as it stands.
first here Galileans Γαλιλαία Galilaia
first here Decapolis Δεκάπολις Dekapolis
pronoun he = Jesus
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.
Spoke with difficulty renders μογιλάλος (mogilalos), used once in the four Gospels.
pronoun they = those who bring him
pronoun him = Jesus — “a deaf man … lay his hand on him” is the deaf man
pronoun his = Jesus
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;
Spitting — this book keeps the physical means; Matthew has no such scene.
pronoun him = the deaf man
pronoun he = Jesus
pronoun his = Jesus — “into his ears … his tongue” is the deaf man
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.”
Ephphatha is Aramaic, kept as sound and translated in the same line. Across the versions this edition compares, its spelling is written more than ten different ways.
pronoun he = Jesus
pronoun him = the deaf man
pronoun which = the word Ephphatha
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† / King James 1769 / New American Standard (1995)† / English Standard Version† / Vulgata Clementina / Elberfelder 1871 / Синодальный перевод / this edition — 9 of the nine carry it (this language among them)
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.
The bond of his tongue — the writer speaks of the tongue as bound and loosed.
pronoun his = the deaf man — both times
pronoun he = the deaf man
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.
The more he ordered, the more they proclaimed — the silencing does the opposite of what it says.
pronoun he = Jesus — both times
pronoun them = the people — both times
pronoun they = the people
pronoun it = what had happened
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.”
He has done all things well takes up the “well” of verses 6 and 9 and turns it right side up.
pronoun they = the people
pronoun He = Jesus
pronoun he = Jesus