Mark / Chapter 7

Mark 7

37 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Mark 7 centers on the theme of purity — what truly makes a person clean or unclean. Pharisees and scribes from Jerusalem challenge Jesus about his disciples' failure to observe handwashing traditions. Jesus responds with a sharp critique of human tradition that nullifies God's commandment, using the 'Corban' example. He then teaches the crowd that defilement comes from within, not from external contact with food. The chapter shifts to Gentile territory where Jesus heals the daughter of a Syrophoenician woman after a remarkable exchange, and then heals a deaf man with a speech impediment in the Decapolis.

What Makes This Chapter Remarkable

Mark's parenthetical comment in verse 19 — 'thus he declared all foods clean' — is one of the most theologically significant editorial asides in the Gospel, effectively ending the Levitical food laws. The Syrophoenician woman is the only person in Mark who wins an argument with Jesus, and her faith opens the door to Gentile inclusion. The Aramaic word 'Ephphatha' preserved in verse 34 is another instance of Mark retaining Jesus's actual spoken words. The chapter moves from Jewish purity concerns to Gentile healing, enacting the very boundary-crossing that the teaching about inner purity makes possible.

Translation Friction

The 'all foods clean' comment in verse 19 is debated — is it Mark's theological interpretation or Jesus's explicit teaching? The Greek is ambiguous. The exchange with the Syrophoenician woman contains language ('dogs,' kynaria) that sounds harsh; we render it faithfully and note the cultural context. The geographic itinerary in verse 31 is circuitous and difficult to map precisely.

Connections

The Corban teaching connects to the fifth commandment (Exodus 20:12) and prophetic critiques of empty ritual (Isaiah 29:13). The Syrophoenician woman's story anticipates the Gentile mission. The healing of the deaf-mute echoes Isaiah 35:5-6 ('the ears of the deaf shall be opened... the tongue of the mute shall sing'). The 'Ephphatha' miracle in Gentile territory suggests the messianic age is dawning beyond Israel's borders.

Mark 7:1

Καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἱεροσολύμων.

The Pharisees and some of the scribes who had come from Jerusalem gathered around him.

KJV Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.

Notes & Key Terms

Translator Notes

  1. As in 3:22, scribes from Jerusalem represent an official investigation. Their arrival 'from Jerusalem' (apo Hierosolymōn) indicates these are not local critics but representatives of the central religious authority. The historical present synagontai ('they gather') creates narrative immediacy.
Mark 7:2

καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτ' ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους —

They noticed that some of his disciples were eating with defiled — that is, unwashed — hands.

KJV And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

Notes & Key Terms

Translator Notes

  1. The word koinais ('common, defiled, ritually impure') does not mean physically dirty but ritually contaminated. Mark provides the parenthetical explanation 'that is, unwashed' (tout' estin aniptois) for his Gentile readers who would not know Jewish purity customs. The issue is ritual hand-washing before meals, a Pharisaic tradition not required by the Torah itself.
Mark 7:3

— 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 do not eat unless they wash their hands carefully, holding to the tradition of the elders.

KJV For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.

Notes & Key Terms

Translator Notes

  1. Mark inserts a long parenthetical explanation (vv. 3-4) for readers unfamiliar with Jewish customs — strong evidence that his audience was predominantly Gentile. The word pygmē ('with a fist' or 'carefully, thoroughly') is debated — it may describe a specific washing technique or simply mean 'diligently.' The 'tradition of the elders' (paradosis tōn presbyterōn) refers to the oral law later codified in the Mishnah.
Mark 7:4

καὶ ἀπ' ἀγορᾶς ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων καὶ κλινῶν.)

When they come from the marketplace, they do not eat unless they wash. And there are many other traditions they observe, such as the washing of cups, pitchers, copper vessels, and dining couches.)

KJV And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.

Notes & Key Terms

Translator Notes

  1. The verb baptisōntai ('wash, immerse') is the same root as 'baptize,' suggesting full immersion rather than merely rinsing hands. The marketplace (agora) was a place of contact with Gentiles and other sources of ritual contamination. The list of items requiring purification — cups (potēriōn), pitchers (xestōn, a Latin loanword from sextarius), copper vessels (chalkiōn), and dining couches (klinōn) — illustrates how extensively purity concerns pervaded daily life.
Mark 7:5

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;

So the Pharisees and scribes asked him, "Why do your disciples not walk according to the tradition of the elders, but eat with defiled hands?"

KJV Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

Notes & Key Terms

Translator Notes

  1. The verb peripatousin ('walk') is a metaphor for conduct or lifestyle — 'why do your disciples not live according to...' The question holds Jesus responsible for his disciples' behavior, as in 2:24. The phrase 'tradition of the elders' places oral tradition on par with Scripture — precisely the equation Jesus will challenge.
Mark 7:6

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·

He said to them, "Isaiah prophesied accurately about you hypocrites, as it is written: 'This people honors me with their lips, but their heart is far from me.

KJV He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

Notes & Key Terms

Translator Notes

  1. Jesus opens with a devastating quotation from Isaiah 29:13, applying it directly to his questioners. The word hypokritēs ('hypocrite') originally meant a stage actor — one who wears a mask and plays a role. Jesus accuses them of performing religion without genuine devotion. The quote comes from the Septuagint, which differs slightly from the Hebrew text of Isaiah.
  2. [TCR Cross-Reference] Quotes Isaiah 29:13. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Mark 7:7

μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.

They worship me in vain, teaching as doctrines the commandments of human beings.'

KJV Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

Notes & Key Terms

Translator Notes

  1. The word matēn ('in vain, to no purpose, uselessly') declares their worship empty and ineffective. The core accusation: human traditions (entalmata anthrōpōn) have been elevated to the status of divine teaching (didaskalias). The verse strikes at the heart of the Pharisaic project of building a 'fence around the Torah' — Jesus sees the fence as replacing the Torah.
Mark 7:8

ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων.

You abandon the commandment of God and hold to human tradition."

KJV For laying aside the commandment of God, ye hold the tradition of men.

Notes & Key Terms

Translator Notes

  1. The contrast is stark: aphentes ('abandoning, leaving behind, forsaking') the commandment of God versus krateite ('holding fast, gripping, clinging to') human tradition. The verb kratein ('to hold, grip') implies a tight, determined grasp. They cling to tradition while letting go of God's actual command.
Mark 7:9

καὶ ἔλεγεν αὐτοῖς· καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν στήσητε.

He also said to them, "How skillfully you set aside the commandment of God in order to establish your own tradition!

KJV And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

Notes & Key Terms

Translator Notes

  1. The adverb kalōs ('well, skillfully, finely') is biting sarcasm — 'how expertly you reject God's command.' The verb atheteite ('set aside, nullify, reject') is a legal term for annulling a contract or agreement. Jesus moves from a general critique (vv. 6-8) to a specific example (vv. 10-13).
Mark 7:10

Μωϋσῆς γὰρ εἶπεν· τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω.

For Moses said, 'Honor your father and your mother,' and, 'Whoever speaks evil of father or mother must certainly die.'

KJV For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

Notes & Key Terms

Translator Notes

  1. Jesus cites two commandments: Exodus 20:12 (the fifth commandment) and Exodus 21:17. Together they establish the inviolable obligation of children to care for and respect their parents. The phrase thanatō teleutatō ('let him surely die, let him die the death') is an emphatic death sentence using the cognate dative construction from the Septuagint.
  2. [TCR Cross-Reference] This verse quotes Exodus 20:12 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Exodus 21:17 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Mark 7:11

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 tells his father or mother, "Whatever support you might have received from me is Corban"' — that is, an offering to God —

KJV But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.

Notes & Key Terms

Translator Notes

  1. The Aramaic word korban (from the Hebrew qorban, meaning 'offering, gift dedicated to God') refers to a vow dedicating money or property to the temple. Mark translates it for his Gentile readers: ho estin dōron ('which is, a gift'). The practice Jesus critiques allowed a person to declare assets 'Corban' and thereby exempt them from being used to support aging parents — technically fulfilling a religious vow while violating the commandment to honor father and mother.
Mark 7:12

οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί,

You suffer him no more to do anything for his father or his mother;.

KJV And ye suffer him no more to do ought for his father or his mother;

Notes & Key Terms

Translator Notes

  1. The verb aphiete ('you allow, permit') indicates that the religious authorities enforced the Corban vow even against the person's later desire to help their parents. Once declared, the vow was considered binding — tradition trumped the commandment. The irony: a supposedly pious act (vowing to God) is used to evade a clear divine command (caring for parents).
Mark 7:13

ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.

Making the message of God of none effect by way of your tradition, which you have delivered — and numerous such like things do you.

KJV Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

Notes & Key Terms

Translator Notes

  1. The verb akyrountes ('nullifying, invalidating, rendering void') is a legal term for canceling a valid document. The 'word of God' (ton logon tou theou) — the Torah itself — is voided by human tradition. The final remark, 'and many similar things you do' (paromoia toiauta polla poieite), generalizes: the Corban example is one of many instances where tradition overrides Scripture.
Mark 7:14

Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς· ἀκούσατέ μου πάντες καὶ σύνετε.

He called the crowd to him again and said to them, "Listen to me, all of you, and understand:

KJV And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:

Notes & Key Terms

Translator Notes

  1. Jesus shifts from the scribes and Pharisees to the general crowd (ton ochlon). The double imperative — akousate ('listen') and synete ('understand') — demands not just hearing but comprehension. What follows is a teaching for everyone, not just the religious elite.
Mark 7:15

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 a person that by going in can defile them. Rather, it is what comes out of a person that defiles them."

KJV There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.

Notes & Key Terms

Translator Notes

  1. This is a revolutionary principle: defilement is internal, not external. The verb koinōsai ('make common, defile, pollute') is the same word from verse 2. Jesus overturns the entire external purity system in a single sentence. The logic is spatial: nothing from outside (exōthen) entering (eisporeuomenon) can contaminate; only what exits (ekporeuomena) from within defiles. The implications for food laws, Gentile contact, and the whole purity system are enormous.
Mark 7:16

KJV If any man have ears to hear, let him hear.

Notes & Key Terms

Translator Notes

  1. Verse 16 does not appear in the earliest and most reliable manuscripts and is not included in the SBLGNT critical text. It is a scribal addition harmonizing with 4:9 and 4:23. Some later manuscripts and the KJV include it: 'If anyone has ears to hear, let them hear.' We follow the SBLGNT in omitting it.
Mark 7:17

Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν.

When he had left the crowd and entered a house, his disciples asked him about the parable.

KJV And when he was entered into the house from the people, his disciples asked him concerning the parable.

Notes & Key Terms

Translator Notes

  1. The pattern from chapter 4 repeats: public parabolic teaching followed by private explanation to the disciples. The disciples' need for explanation underscores their persistent difficulty in understanding. They call Jesus's statement a 'parable' (parabolē), meaning they recognized it as figurative speech requiring interpretation.
Mark 7:18

καὶ λέγει αὐτοῖς· οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,

He said to them, "Are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile them,

KJV And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;

Notes & Key Terms

Translator Notes

  1. Jesus's exasperation is evident: kai hymeis ('you also, even you') — even the insiders need explanation. The adjective asynetoi ('without understanding, senseless') is blunt. Jesus repeats his principle and now explains the physiological reason why external food cannot defile spiritually.
Mark 7:19

ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλ' εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται, καθαρίζων πάντα τὰ βρώματα;

On account of the fact that it entereth not into his inner self, but into the belly, and goes out into the draught, purging all meats?

KJV Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?

Notes & Key Terms

Translator Notes

  1. Jesus's argument is straightforward: food enters the stomach (koilia), not the heart (kardia), and exits through the digestive system into the sewer (aphedrōna, 'latrine, drain'). The heart in biblical anthropology is the seat of moral and spiritual life. The parenthetical comment katharizōn panta ta brōmata can be read as the subject being Jesus ('he declared all foods clean') or as the process of digestion ('purifying all foods'). Most modern translations follow the former reading, understanding this as Mark's theological commentary declaring the end of kosher food laws. This is one of the most consequential editorial comments in the New Testament.
Mark 7:20

ἔλεγεν δὲ ὅτι τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον.

He said, "It is what comes out of a person that defiles them.

KJV And he said, That which cometh out of the man, that defileth the man.

Notes & Key Terms

Translator Notes

  1. Jesus returns to the positive side of his principle: defilement originates from within. The repeated emphasis on what 'comes out' (ekporeuomenon) prepares for the vice list that follows, which catalogs the internal sources of true defilement.
Mark 7:21

ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι,

For from within, out of the human heart, come evil thoughts, sexual immorality, theft, murder,

KJV For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

Notes & Key Terms

Translator Notes

  1. The heart (kardia) is the source of all moral contamination. The list begins with dialogismoi hoi kakoi ('evil thoughts, wicked deliberations') as the root, then specifies manifestations. The word porneiai ('sexual immorality') covers all forms of sexual wrongdoing, broader than just adultery or prostitution. The list has twelve items, possibly echoing the twelve sons/tribes or simply providing a comprehensive catalog.
Mark 7:22

μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·

Thefts, covetousness, wickedness, deceit, sensuality, an evil eye, blasphemy, pride, foolishness:.

KJV Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

Notes & Key Terms

Translator Notes

  1. The list moves from plural actions (sexual immorality, theft, murder, adultery — things done) to singular dispositions (greed, wickedness, deceit — character traits). The 'evil eye' (ophthalmos ponēros) is a Semitic idiom for envy or stinginess. The word aselgeia ('sensuality, debauchery, licentiousness') refers to unrestrained self-indulgence. Aphrosynē ('foolishness') in biblical wisdom literature is not intellectual deficiency but moral and spiritual blindness — the refusal to acknowledge God.
Mark 7:23

πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.

All these evil things come from within and defile a person."

KJV All these evil things come from within, and defile the man.

Notes & Key Terms

Translator Notes

  1. The summary restates the principle: panta tauta ta ponēra esōthen ekporeuetai ('all these evil things come from within'). The argument is complete: true defilement is moral, not ritual; internal, not external. This teaching dismantles the entire system of external purity that the Pharisees' question presupposed.
Mark 7:24

Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου. καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν·

From there he set out and went to the region of Tyre. He entered a house and did not want anyone to know, but he could not escape notice.

KJV And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.

Notes & Key Terms

Translator Notes

  1. Jesus travels into unambiguously Gentile territory — Tyre was a Phoenician coastal city. The SBLGNT reads 'Tyre' only; 'and Sidon' appears in later manuscripts. His desire for anonymity (oudena ēthelen gnōnai, 'he wanted no one to know') again fails — as in 1:45, his reputation precedes him. The timing is significant: after declaring all foods clean and teaching that external purity does not matter, Jesus crosses into the unclean Gentile world.
Mark 7:25

ἀλλ' εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ·

Immediately a woman whose little daughter had an unclean spirit heard about him and came and fell at his feet.

KJV For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:

Notes & Key Terms

Translator Notes

  1. The word euthys ('immediately') drives the narrative. The diminutive thygatrion ('little daughter') conveys the mother's tenderness. The woman's prostration (prosepesen, 'fell before') indicates desperate supplication. An unclean spirit in a Gentile girl — the encounter concentrates every purity boundary that Jesus has been challenging.
Mark 7:26

ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς.

The woman was a Greek, a Syrophoenician by birth. She kept asking him to cast the demon out of her daughter.

KJV The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

Notes & Key Terms

Translator Notes

  1. Mark provides a double identification: Hellēnis ('Greek' — culturally Hellenistic, i.e., pagan) and Syrophoinikissa ('Syrophoenician' — ethnically from the Phoenician region of Syria, distinguished from Libyphoenicians of North Africa). The imperfect ērōta ('kept asking') indicates persistent, repeated pleading.
Mark 7:27

καὶ ἔλεγεν αὐτῇ· ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν.

He said to her, "Let the children be fed first, for it is not right to take the children's bread and throw it to the dogs."

KJV But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs.

Notes & Key Terms

Translator Notes

  1. This is one of the most debated sayings in the Gospels. The 'children' (tekna) represent Israel; the 'dogs' (kynaria, diminutive — 'little dogs, house dogs,' not wild street dogs) represent Gentiles. The word 'first' (prōton) is crucial to Mark — it implies a sequence, not an exclusion: Israel first, then Gentiles. The diminutive kynaria softens the harshness somewhat — these are household pets, not scavenging strays. Some interpret Jesus as testing the woman's faith; others see him articulating the salvation-historical priority of Israel that the woman then reframes.
Mark 7:28

ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ· κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων.

But she answered him, "Lord, even the dogs under the table eat the children's crumbs."

KJV And she answered and said unto him, Yes, Lord; yet the dogs under the table eat of the children's crumbs.

Notes & Key Terms

Translator Notes

  1. The woman does not reject Jesus's metaphor but brilliantly extends it: she accepts the priority of the children but argues that feeding the dogs does not require depriving the children — crumbs fall naturally from the table while the children eat. Her response demonstrates both humility (she does not claim to be a child at the table) and bold faith (she insists that Jesus's power is so abundant that even the overflow is sufficient). She is the only person in Mark who outargues Jesus.
Mark 7:29

καὶ εἶπεν αὐτῇ· διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον.

He said to her, "Because of this word, go — the demon has left your daughter."

KJV And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

Notes & Key Terms

Translator Notes

  1. Jesus commends her logos ('word, saying, argument') — it is the quality of her faith as expressed in her reply that moves him. The perfect exelēlythen ('has gone out') indicates the exorcism is already accomplished at a distance — Jesus does not go to the house, touch the girl, or speak a word of command. The healing is performed solely on the basis of the mother's faith expressed through clever, humble argumentation. This is the only distance healing of an exorcism in the Synoptics.
Mark 7:30

καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός.

She went home and found her child lying on the bed, and the demon gone.

KJV And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

Notes & Key Terms

Translator Notes

  1. The perfect participles — beblēmenon ('lying, thrown/placed') and exelēluthos ('having gone out') — describe the completed states the woman finds. The child is at rest on the bed (no longer convulsing or disturbed), and the demon has departed. The scene is quiet and domestic — a sharp contrast to the violent Gerasene exorcism. Faith, not spectacle, has been the instrument of deliverance.
Mark 7:31

Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου ἦλθεν διὰ Σιδῶνος εἰς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως.

Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee, through the region of the Decapolis.

KJV And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.

Notes & Key Terms

Translator Notes

  1. The itinerary is geographically circuitous: north from Tyre to Sidon, then southeast through the Decapolis to the Sea of Galilee — a long loop through predominantly Gentile territory. This extended journey through Gentile lands follows naturally from the principle that what defiles comes from within, not from external contact. Jesus is enacting the boundary-crossing his teaching authorized.
Mark 7:32

Καὶ φέρουσιν αὐτῷ κωφὸν καὶ μογιλάλον, καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα.

They brought to him a man who was deaf and could hardly speak, and they begged him to lay his hand on him.

KJV And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.

Notes & Key Terms

Translator Notes

  1. The word mogilalon ('having difficulty speaking, speaking with impediment') appears only here in the New Testament and only once in the Septuagint — in Isaiah 35:6 ('then the tongue of the mute will shout for joy'). Mark's use of this rare word signals that Jesus is fulfilling Isaiah's messianic prophecy. The man's condition — deaf and nearly mute — represents complete communicative isolation.
  2. [TCR Cross-Reference] Draws on Isaiah 35:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Mark 7:33

καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ' ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ,

He took him aside from the crowd privately, put his fingers into the man's ears, and after spitting, touched his tongue.

KJV And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;

Notes & Key Terms

Translator Notes

  1. Jesus's healing method here is unusually physical and elaborate. He takes the man aside privately (kat' idian) — perhaps because the man cannot hear verbal instructions and needs physical communication. The fingers in the ears and spitting on the tongue are symbolic actions directed at the organs of hearing and speech. Saliva was believed to have healing properties in the ancient world, but Jesus's use of it appears to be a sign-act communicating what he is about to do to a man who cannot hear words.
Mark 7:34

καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν, καὶ λέγει αὐτῷ· εφφαθα, ὅ ἐστιν διανοίχθητι.

Looking up to heaven, he sighed deeply and said to him, "Ephphatha" — that is, "Be opened."

KJV And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

Notes & Key Terms

Translator Notes

  1. The sigh (estenaxen) expresses deep emotion — compassion for the man's suffering, or the burden of confronting a broken world, or the spiritual effort of the healing act. The Aramaic ephphatha (from the root p-t-ch, 'to open') is another instance of Mark preserving Jesus's actual spoken words. The translation for Gentile readers — dianoichthēti ('be opened, be completely opened') — uses a compound verb intensifying the opening. The single word commands the opening of both ears and mouth.
Mark 7:35

καὶ εὐθέως ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς.

Immediately his ears were opened, the binding of his tongue was released, and he spoke clearly.

KJV And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

Notes & Key Terms

Translator Notes

  1. The healing is instant (eutheōs, variant of euthys). The word desmos ('bond, chain, binding') describes the tongue as having been tied or bound — freed from whatever held it. The adverb orthōs ('correctly, plainly, clearly') indicates full, normal speech. The language of binding and release connects to the strong-man parable (3:27) — Jesus releases captives from the bonds of affliction.
Mark 7:36

καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον.

He ordered them to tell no one, but the more he ordered them, the more widely they proclaimed it.

KJV And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

Notes & Key Terms

Translator Notes

  1. The messianic secret continues, and continues to fail. The comparative construction — 'the more he ordered, the more they proclaimed' (hoson diesteileto, autoi mallon perisoteron ekērisson) — creates a paradox: Jesus's commands produce the opposite effect. The verb ekērysson ('proclaimed, heralded') is the same word used for public proclamation of the gospel. The people cannot contain their witness.
Mark 7:37

καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες· καλῶς πάντα πεποίηκεν, καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ ἀλάλους λαλεῖν.

They were utterly astonished, saying, "He has done everything well. He even makes the deaf hear and the mute speak."

KJV And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

Notes & Key Terms

Translator Notes

  1. The adverb hyperperissōs ('exceedingly, beyond all measure') is one of Mark's strongest intensifiers. The crowd's exclamation 'he has done everything well' (kalōs panta pepoiēken) echoes Genesis 1:31 ('God saw everything that he had made, and it was very good') and Isaiah 35:5-6 ('then the eyes of the blind shall be opened, and the ears of the deaf unstopped'). The people unknowingly declare that Jesus is doing the work of the Creator and fulfilling messianic prophecy in Gentile territory.
  2. [TCR Cross-Reference] Draws on Genesis 1:31. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Isaiah 35:5-6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.