Mark 7:14-37

New English Translation

Footnotes

1. Mark 7:14 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2. Mark 7:15 tc Most later mss add 7:16 “Let anyone with ears to hear, listen.” This verse is included in A D W Θ ƒ^1,13 33 M latt sy, but is lacking in significant Alexandrian mss and a few others (א B L Δ* 0274 28). It appears to be a scribal gloss (see 4:9 and 4:23), perhaps introduced as a reiteration of the thought in 7:14, and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.
3. Mark 7:17 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
4. Mark 7:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
5. Mark 7:19 tn Or “into the latrine.”
6. Mark 7:19 sn This is a parenthetical note by the author.
7. Mark 7:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
8. Mark 7:24 tc Most mss, including early and significant witnesses (א A B ƒ^1,13 33 M lat), have here καὶ Σιδῶνος (kai Sidōnos, “and Sidon”). The Western text, as well as several other significant mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.
9. Mark 7:24 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
10. Mark 7:25 sn Unclean spirit refers to an evil spirit.
11. Mark 7:26 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
12. Mark 7:27 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.
13. Mark 7:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
14. Mark 7:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
15. Mark 7:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
16. Mark 7:31 sn The Decapolis refers to a group of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay on the east side of the Jordan River. Although frequently seen as a league of independent city states organized by the Roman general Pompey, contemporary sources do not support such a view. Rather their unity came from their Greek (Hellenistic) culture and religions, which set them apart from surrounding areas.
17. Mark 7:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
18. Mark 7:33 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
19. Mark 7:33 sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
20. Mark 7:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
21. Mark 7:34 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
22. Mark 7:35 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
23. Mark 7:36 tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”