Human Traditions and God’s CommandmentsAnd the Pharisees and some of the scribes who had come from Jerusalem gathered to him. 2 And they saw that some of his disciples were eating their ▼ bread with unclean—that is, unwashed—hands. 3 (For the Pharisees and all the Jews do not eat unless they wash their hands ˻ritually˼, ▼
▼ Literally “with the fist”; although the exact meaning of the phrase is uncertain, there is general agreement it has to do with the ritual or ceremonial nature of the handwashingthus ▼
▼ Here “ thus” is supplied as a component of the participle (“holding fast to”) which is understood as resultholding fast to the traditions of the elders. 4 And when they come ▼
▼ The phrase “ when they come” is not in the Greek text but is impliedfrom the marketplace, they do not eat unless they wash. And there are many other traditions ▼
▼ The word “ traditions” is not in the Greek text but is impliedwhich they have received and ▼
▼ Here “ and” is supplied because the previous participle (“have received”) has been translated as a finite verbhold fast to—for example, ▼
▼ The phrase “ for example” is not in the Greek text but is supplied as a clarification in the English translationthe washing of cups and pitchers and bronze kettles and dining couches.) ▼
▼ Several important manuscripts omit “and dining couches”5 And the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat their ▼ bread with unclean hands?” 6 So he said to them, “Isaiah prophesied correctly about you hypocrites, as it is written,
‘This people honors me with their ▼ lips,
but their heart is far, far away from me.
7 And they worship me in vain,
teaching as doctrines the commandments of men.’ ▼
8 Abandoning the commandment of God, you hold fast to the tradition of men.”
9 And he said to them, “You splendidly ignore the commandment of God so that you can keep ▼
▼ Some manuscripts have “you can maintain”your tradition. 10 For Moses said, ‘Honor your father and your mother,’ ▼ and, ‘The one who speaks evil of father or mother ˻must certainly die˼ ▼
▼ Literally “let him die the death”.’ ▼ 11 But you say, ‘If a man says to his ▼ father or to his ▼ mother, “Whatever ˻benefit you would have received˼ ▼
▼ Literally “you would have been benefited”from me is corban” ▼
▼ A Hebrew term referring to something consecrated as a gift to God and thus not available for ordinary use(that is, a gift to God), 12 you no longer permit him to do anything for his ▼ father or his ▼ mother, 13 thus ▼
▼ Here “ thus” is supplied as a component of the participle (“making void”) which is understood as resultmaking void the word of God by your tradition that you have handed down, and you do many similar things such as this.”
Defilement from WithinAnd summoning the crowd again, he said to them, “Listen to me, all of you, and understand: 15 There is nothing outside of a person that is able to defile him by ▼
▼ Here “ by” is supplied as a component of the participle (“going”) which is understood as meansgoing into him. But the things that go out of a person are the things that defile a person.” ▼ 17 And when he entered into the house away from the crowd, his disciples asked him about the parable. 18 And he said to them, “So are you also without understanding? Do you not understand that everything that is outside that goes into a person is not able to defile him? 19 For it does not enter into his heart but into his ▼ stomach, and goes out into the latrine”—thus ▼
▼ Here “ thus” is supplied as a component of the participle (“declaring”) which is understood as resultdeclaring all foods clean. 20 And he said, “What comes out of a person, that defiles a person. 21 For from within, from the heart of people, come evil plans, sexual immoralities, thefts, murders, 22 adulteries, acts of greed, malicious deeds, deceit, licentiousness, ˻envy˼, ▼
▼ Literally “the evil eye”abusive speech, pride, foolishness. 23 All these evil things come from within and defile a person.”
A Syrophoenician Woman’s Great FaithAnd from there he set out and ▼
▼ Here “ and” is supplied because the previous participle (“set out”) has been translated as a finite verbwent to the region of Tyre. And when he ▼
▼ Here “ when” is supplied as a component of the participle (“entered”) which is understood as temporalentered into a house, he wanted no one to know, and yet he was not able to escape notice. 25 But immediately a woman whose young daughter was possessed by an unclean spirit, when she ▼
▼ Here “ when” is supplied as a component of the participle (“heard”) which is understood as temporalheard about him, came and ▼
▼ Here “ and” is supplied because the previous participle (“came”) has been translated as a finite verbfell down at his feet, 26 Now the woman was a Greek—a Syrophoenician by nationality—and she was asking him that he would expel the demon from her daughter. 27 And he said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and throw it ▼
▼ Here the direct object is supplied from context in the English translationto the dogs!” 28 But she answered and said to him, “Lord, even the dogs under the table eat the children’s crumbs.” 29 And he said to her, “Because of this statement, go! The demon has gone out of your daughter.” 30 And when she ▼
▼ Here “ when” is supplied as a component of the participle (“went”) which is understood as temporalwent to her home, she found the child lying on the bed and the demon gone.
A Man Deaf and Unable to Speak HealedAnd again he went away from the region of Tyre and ▼
▼ Here “ and” is supplied because the previous participle (“went away”) has been translated as a finite verbcame through Sidon to the Sea of Galilee, within the region of the Decapolis. 32 And they brought to him a man who was deaf and had difficulty speaking, and they were imploring him that he would place his ▼ hand on him. 33 And he took him away from the crowd by himself and ▼
▼ Here “ and” is supplied because the previous participle (“took … away”) has been translated as a finite verbput his fingers into his ears, and after ▼
▼ Here “ after” is supplied as a component of the participle (“spitting”) which is understood as temporalspitting, he touched his tongue. 34 And looking up to heaven, he sighed and said to him, “Ephphatha!” (that is, “Be opened!”). 35 And ▼
▼ Some manuscripts have “And immediately”his ears were opened and ˻his difficulty in speaking was removed˼ ▼
▼ Literally “the bond of his tongue was loosened”and he began to speak normally. 36 And he ordered them that they should say nothing, but as much as he ordered them not to, they proclaimed it ▼
▼ Here the direct object is supplied from context in the English translationeven more instead. 37 And they were amazed beyond all measure, saying, “He has done all things well! He even makes the deaf hear and the mute speak!”
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