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→Chapter 7
!Analysis
!Analysis
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|1
|<span id="7:1">1</span>
|Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
|Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
|Jesus was approached by the Pharisees, and some of the scribes, who came from [[Jerusalem]].
|Jesus was approached by the Pharisees, and some of the scribes, who came from [[Jerusalem]].
|"who" rather than "which"; a rare flaw in the style of the [[KJV]] is its use of "which" and "that" to refer to persons
|"who" rather than "which"; a rare flaw in the style of the [[KJV]] is its use of "which" and "that" to refer to persons
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|2
|<span id="7:2">2</span>
|And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
|And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
|They observed several of His students eating bread with ritually unclean, i.e., unwashed, hands, and used that to criticize Jesus.
|They observed several of His students eating bread with ritually unclean, i.e., unwashed, hands, and used that to criticize Jesus.
|The Greek word used is '''κοινος''' (''koinos''), meaning "common." In fact the Pharisees suggested that hands that had not been ceremonially washed were ritually unclean, and chose an elitist metaphor ("common") to make their point.
|The Greek word used is '''κοινος''' (''koinos''), meaning "common." In fact the Pharisees suggested that hands that had not been ceremonially washed were ritually unclean, and chose an elitist metaphor ("common") to make their point.
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|3
|<span id="7:3">3</span>
|For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
|For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
|The reason for this was that the Pharisees, along with all the other Jews, had a tradition never to eat unless they had washed their hands.
|The reason for this was that the Pharisees, along with all the other Jews, had a tradition never to eat unless they had washed their hands.
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|4
|<span id="7:4">4</span>
|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.
|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.
|When they came from the public square, they did not eat unless they had washed first. They retained many other traditions, such as the washing of cups, pots, kettles, and tables.
|When they came from the public square, they did not eat unless they had washed first. They retained many other traditions, such as the washing of cups, pots, kettles, and tables.
|This is a small sample of the many ways in which the Pharisees sought to over-regulate and micro-manage Jewish life.
|This is a small sample of the many ways in which the Pharisees sought to over-regulate and micro-manage Jewish life.
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|5
|<span id="7:5">5</span>
|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?
|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?
|Then the Pharisees and the scribes asked Jesus, "Why don't your students follow the traditions of the elders, instead of eating bread with unwashed hands?"
|Then the Pharisees and the scribes asked Jesus, "Why don't your students follow the traditions of the elders, instead of eating bread with unwashed hands?"
|Again, the Pharisees use tradition as regulation, a regulation to which they give the force of written law.
|Again, the Pharisees use tradition as regulation, a regulation to which they give the force of written law.
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|6
|<span id="7:6">6</span>
|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.
|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.
|He responded to them, "[[Isaiah]] had you hypocrites dead to rights, when he wrote: 'These people speak respectful words to Me, by their hearts are not with Me.
|He responded to them, "[[Isaiah]] had you hypocrites dead to rights, when he wrote: 'These people speak respectful words to Me, by their hearts are not with Me.
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|7
|<span id="7:7">7</span>
|Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
|Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
|They worship Me in vain, and their teachings are nothing more than rules made by men.'
|They worship Me in vain, and their teachings are nothing more than rules made by men.'
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|8
|<span id="7:8">8</span>
|For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
|For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
|After turning away from the law of God, you cling to the rules of mere men.
|After turning away from the law of God, you cling to the rules of mere men.
|The Byzantine manuscripts add the details about the cup and pot-washing regulations, but those are probably redundant interpolations.
|The Byzantine manuscripts add the details about the cup and pot-washing regulations, but those are probably redundant interpolations.
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|9
|<span id="7:9">9</span>
|And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
|And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
|Isaiah also told them, 'You turn your backs on the commandment of God, in order to cling to your own customs.'
|Isaiah also told them, 'You turn your backs on the commandment of God, in order to cling to your own customs.'
|Clarify the reference to Isaiah, which is ambiguous in most translations.
|Clarify the reference to Isaiah, which is ambiguous in most translations.
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|10
|<span id="7:10">10</span>
|For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
|For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
|For example: Moses said, 'Honor your father and mother; and whoever curses his father or mother should receive the death penalty';
|For example: Moses said, 'Honor your father and mother; and whoever curses his father or mother should receive the death penalty';
|should outer quotations be added? Use the "death penalty"
|should outer quotations be added? Use the "death penalty"
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|11
|<span id="7:11">11</span>
|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.
|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.
|But you allow a man to say to his father or mother, 'Whatever help I might have given you was instead given to God as a temple offering,'
|But you allow a man to say to his father or mother, 'Whatever help I might have given you was instead given to God as a temple offering,'
|difficult to translate; more improvement welcome; issue of outside quotations remains; Corban replaced by "temple offering"
|difficult to translate; more improvement welcome; issue of outside quotations remains; Corban replaced by "temple offering"
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|12
|<span id="7:12">12</span>
|And ye suffer him no more to do ought for his father or his mother;
|And ye suffer him no more to do ought for his father or his mother;
|and excused him from helping his father or mother any further.
|and excused him from helping his father or mother any further.
|The Greek phrase means "permit not to do" rather than "not permit to do." Thus, "excuse" is correct.
|The Greek phrase means "permit not to do" rather than "not permit to do." Thus, "excuse" is correct.
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|13
|<span id="7:13">13</span>
|Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
|Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
|"You have made God's word and law useless with your tradition of revision, and many other actions like it."
|"You have made God's word and law useless with your tradition of revision, and many other actions like it."
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|14
|<span id="7:14">14</span>
|And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:
|And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:
|When Jesus had called the people together around him, he said, "Listen to me, each of you, and know the truth."
|When Jesus had called the people together around him, he said, "Listen to me, each of you, and know the truth."
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|15
|<span id="7:15">15</span>
|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.
|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.
|"Nothing outside a man can enter him and corrupt him. Instead, that which comes from within can corrupt him."
|"Nothing outside a man can enter him and corrupt him. Instead, that which comes from within can corrupt him."
|Interesting as this is also a doctrine in Plato (see the apology). Was he inspired by God, or perhaps did Jesus know earlier doctrines?
|Interesting as this is also a doctrine in Plato (see the apology). Was he inspired by God, or perhaps did Jesus know earlier doctrines?
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|16
|<span id="7:16">16</span>
|If any man have ears to hear, let him hear.
|If any man have ears to hear, let him hear.
|"So if anyone wishes to know the truth, let him listen."
|"So if anyone wishes to know the truth, let him listen."
|"ears to hear" denotes the open minded listener
|"ears to hear" denotes the open minded listener
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|17
|<span id="7:17">17</span>
|And when he was entered into the house from the people, his disciples asked him concerning the parable.
|And when he was entered into the house from the people, his disciples asked him concerning the parable.
|Afterward, when he had left the people and entered the house, His students asked Him about the parable.
|Afterward, when he had left the people and entered the house, His students asked Him about the parable.
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|18
|<span id="7:18">18</span>
|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;
|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;
|To this he responded, "Are you also so ignorant? Don't you see that anything which enters a man from outside cannot corrupt him,"
|To this he responded, "Are you also so ignorant? Don't you see that anything which enters a man from outside cannot corrupt him,"
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|19
|<span id="7:19">19</span>
|Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
|Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
|"Because it enters his stomach, not his heart, and then is eliminated?"
|"Because it enters his stomach, not his heart, and then is eliminated?"
|Literally, "gets thrown down the toilet."
|Literally, "gets thrown down the toilet."
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|20
|<span id="7:20">20</span>
|And he said, That which cometh out of the man, that defileth the man.
|And he said, That which cometh out of the man, that defileth the man.
|To this he added, "Anything that comes out of a man, it is that which corrupts him."
|To this he added, "Anything that comes out of a man, it is that which corrupts him."
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|21
|<span id="7:21">21</span>
|For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
|For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
|"Because, from inside of the heart come evil thoughts, adultery, fornication, murder,"
|"Because, from inside of the heart come evil thoughts, adultery, fornication, murder,"
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|22
|<span id="7:22">22</span>
|Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
|Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
|"theft, covetousness, wickedness, deceit, lustfulness, an evil eye, blasphemy, uncontrolled pride, and foolishness."
|"theft, covetousness, wickedness, deceit, lustfulness, an evil eye, blasphemy, uncontrolled pride, and foolishness."
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|23
|<span id="7:23">23</span>
|All these evil things come from within, and defile the man.
|All these evil things come from within, and defile the man.
|"All of these wicked things come from inside a man and corrupt him."
|"All of these wicked things come from inside a man and corrupt him."
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|24
|<span id="7:24">24</span>
|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.
|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.
|Then He left that place, and traveled to the borders of [[Tyre]] and [[Sidon]]. He wanted to keep the place where He was staying a secret, but He had become so well-known that this was impossible.
|Then He left that place, and traveled to the borders of [[Tyre]] and [[Sidon]]. He wanted to keep the place where He was staying a secret, but He had become so well-known that this was impossible.
|The Greek verb '''θελω''' (''thelo'') means "I want to do something." The "I will" construct is obsolete.
|The Greek verb '''θελω''' (''thelo'') means "I want to do something." The "I will" construct is obsolete.
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|25
|<span id="7:25">25</span>
|For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
|For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
|A woman whose daughter had been possessed by a demon heard the news of Him, came to Him and fell down before Him.
|A woman whose daughter had been possessed by a demon heard the news of Him, came to Him and fell down before Him.
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|26
|<span id="7:26">26</span>
|The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
|The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
|She was Greek, a Syrophenician, and begged that he would throw the demon out of her daughter.
|She was Greek, a Syrophenician, and begged that he would throw the demon out of her daughter.
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|27
|<span id="7:27">27</span>
|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.
|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.
|Jesus replied to her, "The children must first be fed, for it is wrong to take their bread and cast it among the dogs."
|Jesus replied to her, "The children must first be fed, for it is wrong to take their bread and cast it among the dogs."
|Especially since [[dog]]s were scavengers in those days, at least in that region, because they were chthonic or "bad-luck" animals.
|Especially since [[dog]]s were scavengers in those days, at least in that region, because they were chthonic or "bad-luck" animals.
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|28
|<span id="7:28">28</span>
|And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.
|And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.
|To this she answered, "Yes, Lord, but the dogs under the table can eat the children's crumbs."
|To this she answered, "Yes, Lord, but the dogs under the table can eat the children's crumbs."
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|29
|<span id="7:29">29</span>
|And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
|And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
|So Jesus replied, "Go on your way; you have proved your faith, and the demon has been cast out of your daughter."
|So Jesus replied, "Go on your way; you have proved your faith, and the demon has been cast out of your daughter."
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|30
|<span id="7:30">30</span>
|And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
|And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
|When she returned to her home, she found that her daughter was lying upon her bed and Satan had left her.
|When she returned to her home, she found that her daughter was lying upon her bed and Satan had left her.
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|31
|<span id="7:31">31</span>
|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.
|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.
|Leaving the coasts of Tyre and Sidon, Jesus reached Lake Tiberias, among the coasts of Decapolis.
|Leaving the coasts of Tyre and Sidon, Jesus reached Lake Tiberias, among the coasts of Decapolis.
|Sea->lake as per previous instances
|Sea->lake as per previous instances
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|32
|<span id="7:32">32</span>
|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.
|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.
|The people brought him a deaf man with a speech impediment, praying that he would lay hands upon him.
|The people brought him a deaf man with a speech impediment, praying that he would lay hands upon him.
|Some deaf people do try to speak, but because they cannot hear themselves talk, their speech is sometimes difficult for a hearing person to understand.
|Some deaf people do try to speak, but because they cannot hear themselves talk, their speech is sometimes difficult for a hearing person to understand.
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|33
|<span id="7:33">33</span>
|And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
|And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
|Jesus took him away privately from the crowd. He put his fingers into the man's ears, spit, then touched his tongue.
|Jesus took him away privately from the crowd. He put his fingers into the man's ears, spit, then touched his tongue.
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|34
|<span id="7:34">34</span>
|And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
|And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
|Looking up to heaven, he sighed and said, "Ephphatha," which means "be opened."
|Looking up to heaven, he sighed and said, "Ephphatha," which means "be opened."
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|35
|<span id="7:35">35</span>
|And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
|And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
|The man's ears were immediately opened, and the muscles of his tongue healed, letting him speak clearly and understandably.
|The man's ears were immediately opened, and the muscles of his tongue healed, letting him speak clearly and understandably.
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|36
|<span id="7:36">36</span>
|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;
|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;
|Jesus ordered the people not to tell this story, but the more he ordered this, the more they spread the news.
|Jesus ordered the people not to tell this story, but the more he ordered this, the more they spread the news.
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|37
|<span id="7:37">37</span>
|And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
|And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
|They were completely blown away, and said, "He has wielded great power in all things. He makes the deaf hear and the dumb speak."
|They were completely blown away, and said, "He has wielded great power in all things. He makes the deaf hear and the dumb speak."