ManyBibles

Mark 7

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1And the Pharisees and certain of the scribes gathered together to him, having come from Jerusalem; 2and seeing some of his disciples eating bread with defiled hands, that is, unwashed, they found fault. 3(For the Pharisees and all the Jews do not eat unless they wash their hands up to the wrist, holding the tradition of the elders; 4and when they come from the marketplace, unless they wash, they do not eat; and there are many other things which they have received to hold, washings of cups and pitchers and bronze vessels and dining couches.) 5And the Pharisees and the scribes ask him, "Why do your disciples not walk according to the tradition of the elders, but eat the bread with defiled hands?" 6But he answering said to them, "Well did Isaiah prophesy concerning you hypocrites, as it is written: 'This people honors me with their lips, but their heart is far away from me; 7but in vain do they worship me, teaching as teachings the commandments of men.' 8Leaving the commandment of God, you are holding the tradition of men—washings of pitchers and cups, and you do many other such things." 9And he said to them, "Well do you reject the commandment of God, that you may establish your tradition. 10For Moses said, 'Honor your father and your mother'; and, 'Whoever speaks evil of father or mother, dying let him die.' 11But you say, 'If a man says to his father or to his mother, "Whatever profit you might have received from me is Corban, that is, a gift,"' 12you no longer allow him to do anything for his father or his mother, 13invalidating the word of God by your tradition which you handed down; and many such like things you do." 14And having called the crowd to him again, he said to them, "Hear me, all of you, and understand: 15There is nothing from outside of the man going into him that is able to defile him; but the things going out from the man, those are the things defiling the man. 16If anyone has ears to hear, let him hear." 17And when he entered into a house away from the crowd, his disciples were questioning him concerning the parable. 18And he says to them, "Are you also without understanding? Do you not perceive that whatever from outside is going into the man is not able to defile him, 19because it does not go into his heart, but into his stomach, and goes out into the latrine, purifying all the foods?" 20And he said, "That which is going out from the man, that defiles the man. 21For from within, out of the heart of men, the evil thoughts go out: sexual immoralities, thefts, murders, 22adulteries, covetings, wickednesses, deceit, licentiousness, an evil eye, blasphemy, pride, foolishness; 23all these evil things go out from within and defile the man." 24And rising from there, he went away into the borders of Tyre and Sidon. And entering into a house, he wanted no one to know it, and he could not remain hidden. 25But immediately, a woman whose little daughter had an unclean spirit, having heard about him, came and fell at his feet. 26Now the woman was a Greek, a Syrophoenician by race, and she was begging him that he would cast the demon out of her daughter. 27And Jesus said to her, "Let the children first be filled; for it is not good to take the children's bread and to throw it to the little dogs." 28But she answered and says to him, "Yes, Lord; for even the little dogs under the table eat from the little children's crumbs." 29And he said to her, "Because of this word, go your way; the demon has gone out of your daughter." 30And having gone away to her house, she found the child having been laid upon the bed, and the demon having gone out. 31And again having gone out from the borders of Tyre, he came through Sidon to the Sea of Galilee, through the midst of the borders of the Decapolis. 32And they bring to him a deaf and speech-impeded man, and they beg him that he would lay his hand upon him. 33And taking him aside away from the crowd privately, he put his fingers into his ears, and having spat, he touched his tongue; 34and looking up to heaven, he groaned, and says to him, "Ephphatha," which is, "Be opened." 35And immediately his ears were opened, and the bond of his tongue was loosed, and he was speaking correctly. 36And he charged them that they should tell no one; but the more he was charging them, so much the more abundantly they were proclaiming it. 37And they were being beyond measure astonished, saying, "He has done all things well; he makes both the deaf to hear and the mute to speak."

AI-generated rendering, not a human translation. Read in the full reader →

What the traditions agree on

A pan-Christian consensus maintains that defilement is an internal moral condition originating in the human heart rather than an external status caused by unwashed hands or specific foods. It is broadly affirmed that elevating human traditions to the level of doctrine inevitably leads to the nullification of God's actual commandments, and broadly agreed that the invalidity of the Corban vow demonstrates that religious offerings cannot negate the natural duties owed to parents. However, the… Sign in to read the full consensus →

Held by most, but not all

  • Elevating human traditions to the level of doctrine inevitably leads to the nullification of God's actual commandments. (9 affirm)
  • The invalidity of the Corban vow demonstrates that religious vows or offerings cannot negate the natural duties owed to parents. (7 affirm)

Where the traditions differ

  • Christ’s condemnation of the 'traditions of men' establishes a distinction between changeable human customs and divinely revealed Sacred Tradition.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: QUALIFY; restorationist: QUALIFY

  • Christ's condemnation of human traditions invalidates any ecclesiastical practices or worship ceremonies not explicitly prescribed in Scripture.

    catholic: DENY; orthodox: DENY; anglican: DENY; lutheran: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; restorationist: AFFIRM

  • Christ's rebuke of the traditions of men invalidates the practice of infant baptism.

    catholic: DENY; baptist: AFFIRM; anabaptist: AFFIRM

  • Christ's declaration that food does not defile a person abrogates the biblical dietary laws regarding clean and unclean animals.

    catholic: AFFIRM; adventist: DENY

  • The catalogue of vices proceeding from the human heart demonstrates that human nature is fundamentally and completely corrupted prior to any outward act.

    catholic: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM

  • The Syrophoenician woman models justifying faith that trusts in God's promises even when He appears outwardly hostile or hidden.

    lutheran: AFFIRM; reformed: AFFIRM; methodist: QUALIFY

How each tradition reads it

Each reading was generated in isolation — no tradition sees another’s answer.

Catholic

In this chapter, Jesus confronts the Pharisees and scribes over their strict adherence to extra-biblical purity rituals. He condemns them for elevating 'traditions of men'—such as the washing of hands and the Corban vow, which allowed people to evade their duty to care for their parents—above the commandments of God. Jesus then radically shifts the definition of purity from the external observance of dietary laws to internal moral dispositions, declaring that defilement originates in the heart, not the stomach. Moving into Gentile territory, he encounters a Syrophoenician woman, testing her faith with a proverb about children's bread and dogs; her humble and witty reply wins the healing of her daughter. Finally, Jesus heals a deaf and mute man using physical mediation—spittle, touch, and the Aramaic word 'Ephphatha' (Be opened)—commanding secrecy, though the crowds proclaim his deeds. Reception: The Catholic tradition reads Mark 7 with a sharp eye toward both ecclesiology and sacramental theology. The distinction Christ draws between the 'tradition of men' and the 'commandment of God' (vv. 7-8) is foundational for Catholic apologetics regarding Sacred Tradition. The Magisterium, articulated in documents like Vatican II's 'Dei Verbum', distinguishes between binding Apostolic Tradition guided by the Holy Spirit and human customs that can be modified or discarded. Thomas Aquinas, in the 'Summa Theologiae', relies on the Corban rebuke (vv. 10-13) to teach that religious offerings cannot abrogate the natural law and the virtue of piety owed to parents. The narrative then shifts to Gentile inclusion. Eastern Catholic sources, sharing the heritage of the Syriac Fathers like Ephrem the Syrian, often read the Syrophoenician woman typologically as the Gentile Church, whose humble faith successfully grasps the Eucharistic 'bread' originally given to the children of Israel. Furthermore, the healing of the deaf-mute (vv. 32-35) is viewed as profoundly sacramental. Latin Fathers, notably Ambrose of Milan in 'De Mysteriis', emphasize that Jesus' use of physical matter (spittle) and physical touch to mediate divine grace establishes the incarnational logic for the seven sacraments, where material signs effect spiritual realities.

Eastern Orthodox

In this chapter, Jesus is questioned by Pharisees and scribes because His disciples eat with unwashed hands. He rebukes them, quoting Isaiah, for elevating human traditions above God's commandments, using the practice of 'Corban' as an example. He then teaches the crowd and His disciples that dietary intake does not defile a person; rather, defilement comes from internal evils originating in the heart. Jesus then travels to the regions of Tyre and Sidon. A Syrophoenician woman asks Him to cast a demon out of her daughter. Jesus initially states that the children must be fed first and that it is not right to throw their bread to dogs. The woman replies that even dogs eat the children's crumbs, and Jesus grants her request. Finally, traveling through the Decapolis, Jesus encounters a deaf man with a speech impediment. He takes the man aside, puts fingers into his ears, touches his tongue with spit, looks to heaven, and says 'Ephphatha' (Be opened), which restores the man's hearing and speech. Reception: Eastern Orthodox reception interprets this chapter heavily through Christological and ascetic lenses. The conflict over hand-washing is understood not as a rejection of Holy Tradition, but as a condemnation of hollow human customs that contradict divine love. Patristic consensus, synthesized by figures like Blessed Theophylact of Ohrid, approaches the Syrophoenician woman as a prophetic image of the Gentile Church. Her unoffended acceptance of the term 'dog' is elevated as a supreme model of humility and faith that secures divine mercy. Furthermore, the healing of the deaf and mute man is deeply significant for Orthodox Christology. Theophylact notes that Christ's use of physical touch and saliva demonstrates that His human flesh is life-giving, permeated with divine energy due to the Incarnation. This validates the Orthodox understanding that matter can be sanctified and used to mediate divine grace.

Oriental Orthodox

In this chapter, Jesus is confronted by Pharisees regarding the traditions of the elders and ceremonial washing. He redirects the definition of purity, declaring that defilement does not come from external sources like unwashed hands or food, but from the internal disposition of the heart. The narrative then expands Christ's ministry beyond traditional boundaries: he dialogues with a Syrophoenician woman, praising her faith and healing her daughter, and he subsequently heals a deaf and mute man in the Decapolis using physical touch, spit, and the spoken command 'Ephphatha'. Reception: The Oriental Orthodox tradition receives this chapter as a vital text for both its Christology and its ascetic theology. The healing of the deaf and mute man (verses 32-35) is heavily emphasized by the miaphysite Fathers, particularly Severus of Antioch, to defend the 'one incarnate nature of God the Word.' Severus argues that Christ's use of his own spit and physical touch, combined with the divine command, proves that His holy flesh is inherently life-giving. The actions cannot be divided into a 'divine nature' that commands and a 'human nature' that spits; rather, they are the unified, indivisible, theandric actions of the one incarnate Word. Regarding the Syrophoenician woman (verses 24-30), Syriac voices like Ephrem the Syrian read her interaction typologically, where her humility and gathering of 'crumbs' models the Gentile church's reception of the Bread of Life. Finally, Christ's teaching that evil proceeds from within the heart (verses 21-23) forms the basis of Coptic and Syriac monastic psychology. Writers like Pseudo-Macarius use this to distinguish Christian inner watchfulness (nepsis) from mere external adherence to rules, emphasizing that the heart is the battlefield where passions must be conquered.

9 more traditions read this chapter.

Sign in to read all 12 →

Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1Then the Pharisees and some of the scribes gathered together to him, having come from Jerusalem. 2Now when they saw some of his disciples eating bread with defiled, that is unwashed, hands, they found fault. 3(For the Pharisees and all the Jews don’t eat unless they wash their hands and forearms, holding to the tradition of the elders. 4They don’t eat when they come from the marketplace unless they bathe themselves, and there are many other things which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 5The Pharisees and the scribes asked him, “Why don’t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?” 6He answered them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors me with their lips, but their heart is far from me. 7They worship me in vain, teaching as doctrines the commandments of men.’ 8“For you set aside the commandment of God, and hold tightly to the tradition of men—the washing of pitchers and cups, and you do many other such things.” 9He said to them, “Full well do you reject the commandment of God, that you may keep your tradition. 10For Moses said, ‘Honor your father and your mother;’ and, ‘He who speaks evil of father or mother, let him be put to death.’ 11But you say, ‘If a man tells his father or his mother, “Whatever profit you might have received from me is Corban,”’” that is to say, given to God, 12“then you no longer allow him to do anything for his father or his mother, 13making void the word of God by your tradition which you have handed down. You do many things like this.” 14He called all the multitude to himself and said to them, “Hear me, all of you, and understand. 15There is nothing from outside of the man that going into him can defile him; but the things which proceed out of the man are those that defile the man. 16If anyone has ears to hear, let him hear!” 17When he had entered into a house away from the multitude, his disciples asked him about the parable. 18He said to them, “Are you also without understanding? Don’t you perceive that whatever goes into the man from outside can’t defile him, 19because it doesn’t go into his heart, but into his stomach, then into the latrine, making all foods clean?” 20He said, “That which proceeds out of the man, that defiles the man. 21For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 22covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 23All these evil things come from within and defile the man.” 24From there he arose and went away into the borders of Tyre and Sidon. He entered into a house and didn’t want anyone to know it, but he couldn’t escape notice. 25For a woman whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 26Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 27But Jesus said to her, “Let the children be filled first, for it is not appropriate to take the children’s bread and throw it to the dogs.” 28But she answered him, “Yes, Lord. Yet even the dogs under the table eat the children’s crumbs.” 29He said to her, “For this saying, go your way. The demon has gone out of your daughter.” 30She went away to her house, and found the child having been laid on the bed, with the demon gone out. 31Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee through the middle of the region of Decapolis. 32They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 33He took him aside from the multitude privately and put his fingers into his ears; and he spat and touched his tongue. 34Looking up to heaven, he sighed, and said to him, “Ephphatha!” that is, “Be opened!” 35Immediately his ears were opened, and the impediment of his tongue was released, and he spoke clearly. 36He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 37They were astonished beyond measure, saying, “He has done all things well. He makes even the deaf hear and the mute speak!”

KJV · King James Version

1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. 3For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. 4And 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. 5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6He 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. 7Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8For 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. 9And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11But 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. 12And ye suffer him no more to do ought for his father or his mother; 13Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. 14And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: 15There 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. 16If any man have ears to hear, let him hear. 17And when he was entered into the house from the people, his disciples asked him concerning the parable. 18And 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; 19Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20And he said, That which cometh out of the man, that defileth the man. 21For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23All these evil things come from within, and defile the man. 24And 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. 25For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. 27But 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. 28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs. 29And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. 31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32And 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. 33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36And 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; 37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

5 more translations to compare, side by side.

Sign in to compare all 7 →
Differences that change the meaning (72)
  • v1 [lexical]: Word choice for a portion of a group. — “certain” (KJV, ASV, YLT, WEBSTER) vs “some” (WEB, DARBY, DRC)
  • v2 [lexical]: (vv 2, 5) Word choice for ritual impurity. — “defiled” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hands” (YLT) vs “common” (DRC)
  • v3 [lexical]: (vv 3, 5) Translation of the term for older leaders. — “elders” (WEB, KJV, ASV, YLT, WEBSTER) vs “ancients” (DARBY, DRC)
  • v4 [interpretive]: Handling of implied verbs and participles for returning from the market. — “And when they come” (KJV, ASV, WEBSTER, DRC) vs “They don’t eat” (WEB) vs “coming” (YLT) vs “on coming” (DARBY)
  • v4 [lexical]: Translation of the verb for washing or bathing. — “eat not” (KJV, ASV, WEBSTER, DRC) vs “do eat” (YLT, DARBY) vs “bathe themselves” (WEB)
  • v6 [interpretive]: Phrasing of the prophetic action and preposition. — “did Isaiah prophesy” (WEB, ASV) vs “hath Esaias prophesied of” (KJV) vs “did Isaiah prophesy concerning” (YLT) vs “did prophesy concerning” (DARBY) vs “Isaiah concerning” (WEBSTER) vs “did Isaias prophesy” (DRC)
  • v7 [interpretive]: Phrasing of teaching commandments as doctrines. — “for doctrines the commandments” (KJV, WEBSTER) vs “as” (WEB) vs “as their precepts” (ASV) vs “teachings commands” (YLT) vs “as their teachings” (DARBY) vs “and precepts” (DRC)
  • v8 [lexical]: Translation of the verb for abandoning or laying aside. — “For laying aside” (KJV, WEBSTER) vs “leaving” (DARBY, DRC) vs “you set” (WEB) vs “Ye leave” (ASV) vs “having put away” (YLT)
  • v8 [grammatical]: Conjunction versus pronoun. — “ye” (KJV, YLT, DARBY, WEBSTER) vs “and” (WEB, ASV) vs “you” (DRC)
  • v9 [lexical]: Translation of the verb for rejecting or setting aside. — “ye reject” (KJV, WEBSTER) vs “do you” (WEB) vs “do” (ASV) vs “do put away” (YLT) vs “do set aside” (DARBY) vs “do you make void” (DRC)
  • v9 [grammatical]: Pronoun usage and phrasing of keeping tradition. — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “your tradition” (YLT)
  • v10 [stylistic]: Spelling and inclusion of the possessive pronoun. — “Honour thy” (KJV, YLT, DARBY, DRC) vs “Honor” (ASV, WEBSTER) vs “Honor your” (WEB)
  • v11 [textual]: Conjunction choice and pronoun usage. — “But ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “and” (YLT)
  • v12 [stylistic]: Archaic versus modern spelling for 'anything'. — “anything” (WEB, YLT, DARBY) vs “aught” (ASV, WEBSTER) vs “ought” (KJV) vs “any thing” (DRC)
  • v13 [lexical]: Translation of the verb for invalidating. — “void” (WEB, ASV, DARBY, DRC) vs “Making” (KJV, WEBSTER) vs “setting aside” (YLT)
  • v13 [interpretive]: Phrasing of how the word is made ineffective. — “by” (WEB, ASV, DARBY, DRC) vs “of none effect through” (KJV) vs “for” (YLT) vs “no” (WEBSTER)
  • v13 [interpretive]: Phrasing of the concluding statement about doing such things. — “do” (ASV, YLT, DARBY, WEBSTER) vs “like this” (WEB) vs “do ye” (KJV) vs “you” (DRC)
  • v14 [lexical]: Word choice for listening or paying attention. — “Hear” (WEB, ASV, DARBY) vs “to” (YLT, WEBSTER) vs “Hearken unto” (KJV) vs “Hear ye” (DRC)
  • v14 [grammatical]: Phrasing of the address to the crowd. — “all” (WEB, ASV, DARBY, DRC) vs “every one of you” (KJV, WEBSTER) vs “ye all” (YLT)
  • v15 [interpretive]: Phrasing of 'from outside' a person. — “without a” (KJV, WEBSTER, DRC) vs “the” (ASV, YLT) vs “outside of the” (WEB) vs “outside” (DARBY)
  • v15 [grammatical]: Modal verb versus relative clause phrasing. — “can” (WEB, KJV, ASV, WEBSTER, DRC) vs “that is able to” (YLT) vs “which” (DARBY)
  • v16 [grammatical]: Phrasing of the conditional statement. — “any man have” (KJV, DRC) vs “hath” (YLT, WEBSTER) vs “anyone has” (WEB) vs “one” (DARBY)
  • v17 [lexical]: Word choice for the gathered people. — “multitude” (WEB, ASV, YLT, DRC) vs “people” (KJV, WEBSTER) vs “crowd” (DARBY)
  • v17 [interpretive]: Verb tense and prepositional usage for questioning. — “asked” (WEB, KJV, DARBY, WEBSTER, DRC) vs “of” (ASV) vs “were questioning” (YLT)
  • v18 [grammatical]: Verb tense and preposition for addressing someone. — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v19 [grammatical]: Phrasing of the negative verb for entering. — “entereth not” (KJV, WEBSTER, DRC) vs “doesn’t go” (WEB) vs “goeth” (ASV) vs “doth enter” (YLT) vs “does enter” (DARBY)
  • v19 [lexical]: Translation of the term for food and the phrase for purification. — “meats” (KJV, DARBY, DRC) vs “foods clean” (WEB) vs “clean” (ASV) vs “the” (YLT) vs “kinds of food” (WEBSTER)
  • v20 [lexical]: Word choice for coming out or proceeding. — “cometh” (KJV, WEBSTER) vs “proceeds” (WEB) vs “proceedeth” (ASV) vs “is coming” (YLT) vs “goes forth” (DARBY) vs “come” (DRC)
  • v20 [grammatical]: Prepositional phrasing indicating origin from a person. — “of the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “from” (YLT) vs “from a” (DRC)
  • v20 [grammatical]: Verb agreement and phrasing for what defiles. — “that defileth the” (KJV, ASV, WEBSTER) vs “defiles” (WEB, DARBY) vs “doth defile” (YLT) vs “they defile a” (DRC)
  • v21 [grammatical]: Singular versus plural for the heart. — “heart” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “hearts” (WEB)
  • v22 [lexical]: Translation of specific sinful actions. — “Thefts covetousness wickedness” (KJV, WEBSTER, DRC) vs “covetings” (WEB) vs “covetings wickednesses” (ASV) vs “covetous desires” (YLT) vs “wickednesses” (DARBY)
  • v23 [lexical]: Verb choice for coming forth or proceeding. — “evil things come” (WEB, KJV, WEBSTER, DRC) vs “proceed” (ASV) vs “evils do forth” (YLT) vs “wicked go forth” (DARBY)
  • v24 [interpretive]: Prepositional phrasing for departing to a region. — “into” (KJV, WEBSTER, DRC) vs “away” (WEB, ASV) vs “away to” (YLT) vs “away thence” (DARBY)
  • v24 [lexical]: (vv 24, 31) Word choice for geographical regions. — “borders” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “coasts” (DRC)
  • v24 [grammatical]: Participle versus finite verb for entering. — “He” (WEB, ASV) vs “and entered” (KJV, WEBSTER) vs “having” (YLT, DARBY) vs “entering” (DRC)
  • v24 [grammatical]: Conjunctions connecting sequential actions. — “and” (ASV, YLT, DARBY, DRC) vs “it but” (WEB, KJV, WEBSTER)
  • v24 [interpretive]: Phrasing for being unable to remain hidden. — “could not be hid” (KJV, ASV, DARBY, WEBSTER, DRC) vs “couldn’t escape notice” (WEB) vs “was able to” (YLT)
  • v25 [textual]: Presence and translation of the word for immediately. — “For” (WEB, KJV, YLT, WEBSTER, DRC) vs “But straightway” (ASV) vs “But immediately” (DARBY)
  • v27 [textual]: Conjunction and subject phrasing for Jesus' response. — “But Jesus” (WEB, KJV, DARBY, WEBSTER) vs “And he” (ASV) vs “And” (YLT) vs “Who” (DRC)
  • v27 [lexical]: Word choice for allowing or letting. — “Let” (WEB, KJV, ASV, WEBSTER) vs “Suffer first” (YLT, DRC) vs “Suffer” (DARBY)
  • v27 [interpretive]: Word order and translation for being satisfied. — “filled” (KJV, ASV, YLT, DRC) vs “first” (WEB, DARBY) vs “satisfied” (WEBSTER)
  • v27 [lexical]: Word choice for what is appropriate or right. — “meet” (KJV, ASV, WEBSTER) vs “good” (YLT, DRC) vs “appropriate” (WEB) vs “right” (DARBY)
  • v28 [grammatical]: Conjunction connecting the woman's response. — “But” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
  • v28 [interpretive]: Phrasing of the woman's affirmative reply and justification. — “Yes Lord yet” (KJV, WEBSTER) vs “even” (WEB) vs “Yea even” (ASV) vs “sir for” (YLT) vs “Yea for even” (DARBY) vs “Yea for” (DRC)
  • v28 [lexical]: Translation of the diminutive term for dogs. — “dogs” (WEB, KJV, ASV, DARBY, WEBSTER) vs “little also” (YLT) vs “whelps also eat” (DRC)
  • v28 [interpretive]: Phrasing of the children's crumbs. — “children’s crumbs” (WEB, KJV, ASV, YLT, DARBY) vs “crums” (WEBSTER) vs “of the children” (DRC)
  • v29 [lexical]: Translation of the preposition indicating reason. — “For” (WEB, KJV, ASV, WEBSTER, DRC) vs “Because of” (YLT, DARBY)
  • v29 [interpretive]: Phrasing of the command to depart due to her statement. — “saying go thy way” (KJV, ASV, DRC) vs “word” (YLT, DARBY) vs “your” (WEB) vs “depart” (WEBSTER)
  • v29 [lexical]: Word choice for the evil spirit and verb tense. — “demon” (ASV, DARBY, WEBSTER) vs “devil is” (KJV, DRC) vs “demon has” (WEB) vs “demon hath” (YLT)
  • v30 [grammatical]: Pronoun versus conjunction for sentence continuation. — “she” (KJV, YLT, DARBY, WEBSTER, DRC) vs “and” (WEB, ASV)
  • v31 [grammatical]: Participle versus finite verb for departing. — “departing from” (KJV, WEBSTER) vs “he departed” (WEB) vs “he went out” (ASV) vs “having gone forth” (YLT) vs “having left” (DARBY) vs “going out of” (DRC)
  • v31 [textual]: Prepositional phrasing indicating the route taken. — “to” (WEB, DARBY, WEBSTER) vs “unto” (KJV, YLT) vs “through Sidon” (ASV) vs “by Sidon to” (DRC)
  • v31 [lexical]: Word choice for the center or midst of a region. — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
  • v32 [grammatical]: Verb tense and phrasing for bringing the man. — “to” (YLT, DARBY, WEBSTER, DRC) vs “bring unto” (KJV, ASV) vs “brought to” (WEB)
  • v32 [lexical]: Word choice for asking or begging. — “beseech” (KJV, ASV, DARBY, WEBSTER) vs “begged” (WEB) vs “call on” (YLT) vs “besought” (DRC)
  • v32 [interpretive]: Infinitive phrase versus clause for laying hands. — “lay” (WEB, ASV) vs “to put his” (KJV, WEBSTER) vs “that he may the” (YLT) vs “that he might lay” (DARBY) vs “that he would lay” (DRC)
  • v33 [interpretive]: Phrasing for taking the man aside privately. — “privately” (WEB, ASV) vs “multitude and” (KJV, WEBSTER) vs “by himself he” (YLT) vs “crowd apart he” (DARBY) vs “apart he” (DRC)
  • v33 [grammatical]: Participle versus finite verb for spitting. — “spat” (WEB, ASV) vs “he spit and” (KJV, WEBSTER) vs “having he” (YLT, DARBY) vs “spitting” (DRC)
  • v34 [lexical]: Word choice for groaning or sighing. — “sighed” (WEB, KJV, ASV, YLT, WEBSTER) vs “groaned” (DARBY, DRC)
  • v34 [grammatical]: Verb tense and phrasing for addressing the man. — “said to” (WEB, DRC) vs “saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “says to” (DARBY)
  • v35 [lexical]: Translation of the term for the impediment or bond. — “string” (KJV, YLT, WEBSTER, DRC) vs “impediment” (WEB) vs “bond” (ASV) vs “band” (DARBY)
  • v35 [lexical]: Word choice for being loosed or released. — “loosed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “released” (WEB)
  • v35 [interpretive]: Phrasing of speaking plainly or correctly. — “spake plain” (KJV, ASV) vs “spoke right” (DARBY, DRC) vs “spoke clearly” (WEB) vs “was speaking” (YLT) vs “spoke” (WEBSTER)
  • v36 [lexical]: Word choice for commanding or charging. — “charged” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “commanded” (WEB)
  • v36 [grammatical]: Verb mood and phrasing for the negative command. — “should tell” (WEB, KJV, ASV, WEBSTER, DRC) vs “may” (YLT) vs “speak to” (DARBY)
  • v36 [stylistic]: Word choice for 'no man' versus 'no one'. — “man” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, YLT) vs “one of it” (DARBY)
  • v36 [grammatical]: Verb tense and choice for commanding. — “charged” (KJV, ASV, DARBY, WEBSTER, DRC) vs “commanded” (WEB) vs “was charging” (YLT)
  • v36 [lexical]: Translation of the degree to which they proclaimed it. — “a great deal” (KJV, ASV, WEBSTER) vs “abundantly” (YLT, DARBY) vs “widely” (WEB) vs “did” (DRC)
  • v36 [lexical]: Word choice for publishing or proclaiming. — “published” (KJV, ASV, WEBSTER) vs “proclaimed” (WEB, DARBY) vs “were proclaiming” (YLT) vs “publish” (DRC)
  • v37 [grammatical]: Verb tense and phrasing for having done things well. — “He hath done” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB) vs “Well he” (YLT) vs “does” (DARBY)
  • v37 [lexical]: Word choice for the inability to speak. — “dumb to” (KJV, ASV, YLT, WEBSTER, DRC) vs “mute” (WEB) vs “speechless” (DARBY)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Public Domain Greek New Testament (Westcott-Hort / SBL / Nestle-Aland majority tradition).

Divine names: Theos (God), Kyrios (Lord).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

The narrative records a dispute between Jesus and Pharisees from Jerusalem regarding the disciples' failure to observe ritual handwashing. Jesus responds by quoting Isaiah to condemn hypocritical worship and specifically targets the practice of dedicating property as 'Corban' to evade financial obligations to parents. Jesus then teaches the crowd and his disciples that defilement comes from internal moral corruption rather than external sources. The chapter subsequently shifts focus to Jesus' travels in Gentile territories. In the region of Tyre and Sidon, he encounters a Syrophoenician woman and, after an exchange regarding bread intended for children versus dogs, exorcises a demon from her daughter. He then travels through Sidon and the Decapolis toward the Sea of Galilee, where he heals a deaf-mute man using physical gestures and an Aramaic command.

Jewish interpretation

As a text outside the Hebrew Bible, Jewish tradition does not read this chapter as Scripture. Historically, the chapter presents a narrative of conflict between Jesus and Pharisaic scribes regarding halakha (Jewish law)—specifically netilat yadayim (ritual hand-washing) and the Corban (dedicatory) vow. The text frames Jesus as prioritizing internal, moral purity over external, ritual purity, positioning the 'tradition of the elders' as a human invention that frequently undermines direct divine commandments.

Latter-day Saint

In this narrative, Jesus confronts the Pharisees and scribes regarding ritual purity. When Jewish leaders criticize his disciples for eating with unwashed hands, Jesus quotes Isaiah, condemning them for elevating human traditions above God's commandments. He specifically targets the 'Corban' loophole, which allowed individuals to neglect their parents under the guise of dedicating resources to God. Jesus then instructs the multitude that true defilement comes from within—from wicked thoughts and actions originating in the heart—not from external, unwashed elements entering the body. Leaving Galilee, Jesus travels to the Gentile regions of Tyre and Sidon. There, he heals the demon-possessed daughter of a Syrophoenician woman after a dialogue that tests her faith, and upon returning to the region of Decapolis, he heals a deaf man with a speech impediment.

Jehovah's Witnesses

In Mark 7, Jesus confronts the Pharisees and scribes who criticize his disciples for eating with ceremonially unwashed hands. Jesus rebukes them by quoting Isaiah, condemning their elevation of human tradition over God's commands. He cites the 'Corban' practice—dedicating assets to God to avoid supporting one's parents—as a prime example of hypocrisy. Jesus then shifts the focus to the crowd and his disciples, explaining that true defilement comes not from external sources like unwashed hands or food, but from the wicked thoughts and intentions originating in the human heart. Moving into Gentile territory, Jesus commends the faith of a Syrophoenician woman and heals her demon-possessed daughter. The chapter concludes with Jesus healing a deaf man with a speech impediment in the Decapolis, prompting the crowd to marvel at his works.

Translation choices the NCB made (40)
  • v1: "certain" (T) — Preserves the specific partitive genitive phrasing 'tines tōn' accurately.
  • v2: "defiled" (T) — Reflects the ritual impurity context of 'koinais' clearly while keeping the explanatory gloss.
  • v3: "elders" (T) — Accurately renders 'presbyterōn' without sounding overly archaic.
  • v3: "up to the wrist" (S, A) — Renders the literal crux interpretum 'pygmē' indicating the physical extent of the washing.
  • v4: "And when they come" (T) — Supplies the implied temporal clause smoothly in English.
  • v4: "wash" (T) — Keeps the 'wash... washings' cognate structure (baptisōntai / baptismous) visible in English.
  • v6: "did Isaiah prophesy concerning" (T) — More direct rendering of the preposition 'peri'.
  • v7: "teaching as teachings" (S, A) — Preserves the cognate structure of 'didaskontes didaskalias'.
  • v8: "Leaving" (T, S) — Translates 'aphentes' directly to contrast directionally with 'holding' (krateite).
  • v9: "establish" (S, A) — Translates 'stēsēte' accurately to highlight the contrast with rejecting God's command.
  • v10: "dying let him die" (S, A) — Preserves the literal Greek rendering 'thanatō teleutatō' reflecting the underlying Hebrew idiom.
  • v11: "Corban, that is, a gift" (S) — Accurately renders the foreign word and its explanatory interjection 'ho estin dōron'.
  • v12: "anything" (T) — Modernizes the archaic spelling while preserving the negative sense.
  • v13: "invalidating" (A, S) — Translates 'akyrountes' with a precise legal nuance concerning the word of God.
  • v14: "Hear" (T) — Modern English equivalent for 'akousate'.
  • v15: "going into" (S) — Translates 'eisporeuomenon' specifically to contrast directionally with 'going out from' (ekporeuomena).
  • v15: "that is able to" (T, S) — Accurately renders 'dynatai' with the following infinitive.
  • v16: "anyone has" (T) — Renders the indefinite pronoun 'tis' appropriately for contemporary English.
  • v17: "were questioning" (T, S) — Captures the imperfect tense 'epērōtōn'.
  • v18: "without understanding" (T, S) — Highlights the wordplay between 'asynetoi' (v18) and 'synete' (v14).
  • v19: "does not go" (S) — Avoids archaic 'entereth not' and captures the present negative 'ouk eisporeuetai'.
  • v20: "is going out" (S) — Maintains the repetition of the poreuetai root from previous verses.
  • v21: "heart" (T) — Translates the singular 'kardias' accurately despite the plural 'anthrōpōn'.
  • v22: "covetings, wickednesses" (T) — Retains the plural abstractions ('pleonexiai, ponēriai') mirroring the Greek number shifts.
  • v23: "go out" (S) — Continues the translational consistency for 'ekporeuetai', preserving the verbal refrain.
  • v24: "away into" (T, S) — Accounts for the 'ap-' prefix in 'apēlthen' indicating departure.
  • v25: "But immediately" (T) — Captures the vivid interjection 'all' euthys'.
  • v26: "cast... out of" (S, T) — Preserves the cognate relationship between 'ekbalē' and 'ek'.
  • v27: "Let the children first be filled" (T) — Reflects the word order 'aphes prōton chortasthēnai ta tekna'.
  • v28: "little dogs" (T, S) — Renders the diminutive 'kynaria' accurately, capturing the tone of the exchange.
  • v29: "word, go your way" (T, S) — Directly translates 'logon' and modernizes the imperative 'hypage'.
  • v30: "having been laid" (S) — Accurately renders the perfect passive participle 'beblēmenon' parallel to 'having gone out' (exelēlythos).
  • v31: "through Sidon to" (S, A) — Accurately traces the Greek geographical itinerary 'dia Sidōnos eis', reflecting the awkward topography noted by scholars.
  • v32: "speech-impeded" (S, A) — Renders the specialized single term 'mogilalon' concisely.
  • v33: "taking him aside away from the crowd privately" (S, A) — Retains the participial phrasing 'apolabomenos' and the 'apo' preposition distinctly.
  • v34: "Ephphatha, which is, Be opened" (S) — Follows the specific explanatory particle construction 'ho estin dianoichtheti'.
  • v35: "bond" (T) — Translates 'desmos' literally, enhancing the passive miraculous release 'was loosed' (elythē).
  • v36: "abundantly" (T) — Better captures the compound emphasis of 'mallon perissoteron' than simpler terms.
  • v36: "was charging" (T, S) — Captures the shift to the imperfect tense 'diestelleto' contrasting the initial aorist command.
  • v37: "beyond measure" (T) — Standard contemporary equivalent for the compound intensive adverb 'hyperperissōs'.
Limits worth knowing
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

See the full step-by-step working → · AI-generated Jul 18, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)