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1And the Pharisees and some of the scribes who had come from Jerusalem gathered to him.
2And they saw that some of his disciples were eating their bread with unclean—that is, unwashed—hands.[#Literally “the”; the Greek article is used here as a possessive pronoun]
3(For the Pharisees and all the Jews do not eat unless they wash their hands ritually, thus holding fast to the traditions of the elders.[#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 handwashing; #*Here “thus” is supplied as a component of the participle (“holding fast to”) which is understood as result]
4And when they come from the marketplace, they do not eat unless they wash. And there are many other traditions which they have received and hold fast to—for example, the washing of cups and pitchers and bronze kettles and dining couches.)[#The phrase “when they come” is not in the Greek text but is implied; #*The word “traditions” is not in the Greek text but is implied; #*Here “and” is supplied because the previous participle (“have received”) has been translated as a finite verb; #The phrase “for example” is not in the Greek text but is supplied as a clarification in the English translation; #Several important manuscripts omit “and dining couches”]
5And 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?”[#Literally “the”; the Greek article is used here as a possessive pronoun]
6So he said to them, “Isaiah prophesied correctly about you hypocrites, as it is written,
‘This people honors me with their lips,
7And they worship me in vain,
8Abandoning the commandment of God, you hold fast to the tradition of men.”
9And he said to them, “You splendidly ignore the commandment of God so that you can keep your tradition.[#Some manuscripts have “you can maintain”]
10For Moses said, ‘Honor your father and your mother,’ and, ‘The one who speaks evil of father or mother must certainly die.’[#A quotation from Exod 20:12; Deut 5:16; #Literally “let him die the death”; #A quotation from Exod 21:17; Lev 20:9]
11But you say, ‘If a man says to his father or to his mother, “Whatever benefit you would have received from me is corban ” (that is, a gift to God),[#Literally “the”; the Greek article is used here as a possessive pronoun; #Literally “the”; the Greek article is used here as a possessive pronoun; #Literally “you would have been benefited”; #A Hebrew term referring to something consecrated as a gift to God and thus not available for ordinary use]
12you no longer permit him to do anything for his father or his mother,[#Literally “the”; the Greek article is used here as a possessive pronoun; #Literally “the”; the Greek article is used here as a possessive pronoun]
13thus making void the word of God by your tradition that you have handed down, and you do many similar things such as this.”[#*Here “thus” is supplied as a component of the participle (“making void”) which is understood as result]
14And summoning the crowd again, he said to them, “Listen to me, all of you, and understand:
15There is nothing outside of a person that is able to defile him by going into him. But the things that go out of a person are the things that defile a person.”[#*Here “by” is supplied as a component of the participle (“going”) which is understood as means; #Most later manuscripts add v. 16, “If anyone has ears to hear, let him hear.”]
17And when he entered into the house away from the crowd, his disciples asked him about the parable.
18And 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?
19For it does not enter into his heart but into his stomach, and goes out into the latrine”—thus declaring all foods clean.[#Literally “the”; the Greek article is used here as a possessive pronoun; #*Here “thus” is supplied as a component of the participle (“declaring”) which is understood as result]
20And he said, “What comes out of a person, that defiles a person.
21For from within, from the heart of people, come evil plans, sexual immoralities, thefts, murders,
22adulteries, acts of greed, malicious deeds, deceit, licentiousness, envy, abusive speech, pride, foolishness.[#Literally “the evil eye”]
23All these evil things come from within and defile a person.”
24And from there he set out and went to the region of Tyre. And when he entered into a house, he wanted no one to know, and yet he was not able to escape notice.[#*Here “and” is supplied because the previous participle (“set out”) has been translated as a finite verb; #*Here “when” is supplied as a component of the participle (“entered”) which is understood as temporal]
25But immediately a woman whose young daughter was possessed by an unclean spirit, when she heard about him, came and fell down at his feet,[#*Here “when” is supplied as a component of the participle (“heard”) which is understood as temporal; #*Here “and” is supplied because the previous participle (“came”) has been translated as a finite verb]
26Now the woman was a Greek—a Syrophoenician by nationality—and she was asking him that he would expel the demon from her daughter.
27And he said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and throw it to the dogs!”[#*Here the direct object is supplied from context in the English translation]
28But she answered and said to him, “Lord, even the dogs under the table eat the children’s crumbs.”
29And he said to her, “Because of this statement, go! The demon has gone out of your daughter.”
30And when she went to her home, she found the child lying on the bed and the demon gone.[#*Here “when” is supplied as a component of the participle (“went”) which is understood as temporal]
31And again he went away from the region of Tyre and came through Sidon to the Sea of Galilee, within the region of the Decapolis.[#*Here “and” is supplied because the previous participle (“went away”) has been translated as a finite verb]
32And 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.[#Literally “the”; the Greek article is used here as a possessive pronoun]
33And he took him away from the crowd by himself and put his fingers into his ears, and after spitting, he touched his tongue.[#*Here “and” is supplied because the previous participle (“took … away”) has been translated as a finite verb; #*Here “after” is supplied as a component of the participle (“spitting”) which is understood as temporal]
34And looking up to heaven, he sighed and said to him, “Ephphatha! ” (that is, “Be opened!”).
35And his ears were opened and his difficulty in speaking was removed and he began to speak normally.[#Some manuscripts have “And immediately”; #Literally “the bond of his tongue was loosened”]
36And he ordered them that they should say nothing, but as much as he ordered them not to, they proclaimed it even more instead.[#*Here the direct object is supplied from context in the English translation]
37And they were amazed beyond all measure, saying, “He has done all things well! He even makes the deaf hear and the mute speak!”