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| V7 They teach "didasko"<Ref name="didasko">{{1321}}</Ref> for doctrines "didaskalia"<Ref name="didaskalia">{{1319}}</Ref> which are actually "precepts"<Ref name="entalma">{{1778}}</Ref> of men. He is saying their [[tradition]]s and [[doctrines of men|doctrines are not of God but of men]].
| V7 They teach "didasko"<Ref name="didasko">{{1321}}</Ref> for doctrines "didaskalia"<Ref name="didaskalia">{{1319}}</Ref> which are actually "precepts"<Ref name="entalma">{{1778}}</Ref> of men. He is saying their [[tradition]]s and [[doctrines of men|doctrines are not of God but of men]].
|-
|-
| In [[Exodus 20]]:12 where the word ''honor"<Ref name="honor">{{5091}}</Ref> is from the Hebrew word meaning to give a ''value'' from a word to ''fatten''.
| What we are seeing is the same challenge made in [[Mark 7]]:11 also in [[Matthew 15]] concerning the sacrifice/[[corban]] given to the temple where sons think they do not need to take [[care]] of their parents because they gave a gift/offering<Ref name="gift">{{1435}}</Ref> at the temple. The same word ''gift'' is in [[John 9]], [[Mark 7]], and [[Matthew 15]].
|-
|-
| What we are seeing is the same challenge made in [[Mark 7]]:11 also in [[Matthew 15]] concerning the sacrifice/[[corban]] given to the temple where sons think they do not need to take [[care]] of their parents because they gave a gift/offering<Ref name="gift">{{1435}}</Ref> at the temple. The same word ''gift'' is in [[John 9]], [[Mark 7]], and [[Matthew 15]].
| In [[Exodus 20]]:12 the word ''honor"<Ref name="honor">{{5091}}</Ref> is from the Hebrew word meaning to give a ''value'' from a word to ''fatten''.
|-
|-
| '''V10''' "Whoso curseth<Ref name="kakologōn">{{2551}}</Ref> father or mother, let him die the death:" In the Greek ''kakologeo'' can mean to curse as in say something evil but also can mean abuse even by neglect. Which in '''Verse 12''' we see that whatever this [[Corban]]  of the [[Pharisees]] and [[Herod]] is it is not only different than the Corban of Moses but it causing the sons to do "no more to do ought for his father or his mother" which is ''slighting them'' which would be an ''abuse''.  
| '''V10''' "Whoso curseth<Ref name="kakologōn">{{2551}}</Ref> father or mother, let him die the death:" In the Greek ''kakologeo'' can mean to curse as in say something evil but also can mean abuse even by neglect. Which in '''Verse 12''' we see that whatever this [[Corban]]  of the [[Pharisees]] and [[Herod]] is it is not only different than the [[Corban]] of [[Moses]] but it causing the sons to do "no more to do ought for his father or his mother" which is ''slighting them'' which would be an ''abuse''.  
|-
|-
| '''V12''' And with the statement "And ye suffer him" is saying that the [[pharisees]] evidently are allowing sons to do that which would be contrary to [[Exodus 21]]:17  we can see  "[[curse]]  his father, or his mother" in that text where the word ''curse''<Ref name="qalal">{{07043}}</Ref> only means to even ''slight'' or because of an extra Mem, ''continuously slight'' their parents or "be of little account" in the [[care]] of their parents which is a violation of what Moses taught.  
| '''V12''' And with the statement "And ye suffer him" is saying that the [[pharisees]] evidently are allowing sons to do that which would be contrary to [[Exodus 21]]:17  we can see  "[[curse]]  his father, or his mother" in that text where the word ''curse''<Ref name="qalal">{{07043}}</Ref> only means to even ''slight'' or because of an extra Mem, ''continuously slight'' their parents or "be of little account" in the [[care]] of their parents which is a violation of what Moses taught.  
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5  Then the [[Pharisees]] and [[scribe |scribes]] asked him, '''Why walk not thy disciples according to the [[tradition]]<Ref name="tradition">{{3862}}</Ref> of the elders, but eat bread with unwashen<Ref name="aniptos">{{449}}</Ref> hands?'''
5  Then the [[Pharisees]] and [[scribe |scribes]] asked him, '''Why walk not thy disciples according to the [[tradition]]<Ref name="tradition">{{3862}}</Ref> of the elders, but eat bread with unwashen<Ref name="aniptos">{{449}}</Ref> hands?'''
=== Hypocrites ===


6  He answered and said unto them, <span style="color:red">'''Well hath Esaias prophesied of you [[hypocrite|hypocrites]], as it is written, This people honoureth<Ref name="timao">{{5091}}</Ref> me with their lips, but their heart is far from me.'''</span>
6  He answered and said unto them, <span style="color:red">'''Well hath Esaias prophesied of you [[hypocrite|hypocrites]], as it is written, This people honoureth<Ref name="timao">{{5091}}</Ref> me with their lips, but their heart is far from me.'''</span>
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7  <span style="color:red">'''Howbeit in [[vain]]<Ref name="maten">{{3155}}</Ref> do they [[worship]]<Ref name="sebomai">{{4576}}</Ref> me, teaching<Ref name="didasko">{{1321}}</Ref> for doctrines<Ref name="didaskalia">{{1319}}</Ref> the [[doctrines of men|commandments]]<Ref name="entalma">{{1778}}</Ref> of men.'''</span>  
7  <span style="color:red">'''Howbeit in [[vain]]<Ref name="maten">{{3155}}</Ref> do they [[worship]]<Ref name="sebomai">{{4576}}</Ref> me, teaching<Ref name="didasko">{{1321}}</Ref> for doctrines<Ref name="didaskalia">{{1319}}</Ref> the [[doctrines of men|commandments]]<Ref name="entalma">{{1778}}</Ref> of men.'''</span>  


8  <span style="color:red">'''For laying aside the commandment<Ref name="commandment5">{{1785}}</Ref> of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.'''</span>
8  <span style="color:red">'''For laying aside the commandment<Ref name="commandment5">{{1785}}</Ref> of God, ye hold the [[tradition]]<Ref name="tradition">{{3862}}</Ref>  of men, as the washing of pots and cups: and many other such like things ye do.'''</span>


9  And he said unto them, <span style="color:red">'''Full well ye reject the commandment of God, that ye may keep your own tradition.<Ref name="jesuscovet">{{jesuscovet}}</Ref>'''</span>
9  And he said unto them, <span style="color:red">'''Full well ye reject the commandment<Ref name="commandment5">{{1785}}</Ref>  of God, that ye may keep your own tradition<Ref name="tradition">{{3862}}</Ref> .<Ref name="jesuscovet">{{jesuscovet}}</Ref>'''</span>


10  <span style="color:red">'''For [[Moses]] said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:'''</span>
10  <span style="color:red">'''For [[Moses]] said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:'''</span>

Revision as of 14:46, 19 August 2024

The earliest written gospel material was anonymous but attributed to a man named Mark.
Comments
V1-2 Certain scribes complained about His disciples eating bread with defiled[1] unwashed[2] hands.
The Pharisees challenged Jesus and Jesus challenged them "Why do ye also transgress the commandment"[3] and that challenge still applies to the modern Christian.
The English word tradition means what is a customary practice. Their term in the text is paradosis meaning "the act of giving up" and "the surrender of cities". In Greek it meant "delivery (of goods, parcels, etc" or from a military view "surrender".)[4] is also translated "ordinances".
How do their ordinances transgress the commandments of God?
V6 Jesus calls them hypocrites, because they value (honoureth)[5] with their lips, but not with their heart. The use of the Greek term maten as vain[6] suggests a lack of fruit. The word worship[7] sebomia rather than latreuo, to serve, or the common word for worship proskuneo, homage.
V7 They teach "didasko"[8] for doctrines "didaskalia"[9] which are actually "precepts"[10] of men. He is saying their traditions and doctrines are not of God but of men.
What we are seeing is the same challenge made in Mark 7:11 also in Matthew 15 concerning the sacrifice/corban given to the temple where sons think they do not need to take care of their parents because they gave a gift/offering[11] at the temple. The same word gift is in John 9, Mark 7, and Matthew 15.
In Exodus 20:12 the word honor"[12] is from the Hebrew word meaning to give a value from a word to fatten.
V10 "Whoso curseth[13] father or mother, let him die the death:" In the Greek kakologeo can mean to curse as in say something evil but also can mean abuse even by neglect. Which in Verse 12 we see that whatever this Corban of the Pharisees and Herod is it is not only different than the Corban of Moses but it causing the sons to do "no more to do ought for his father or his mother" which is slighting them which would be an abuse.
V12 And with the statement "And ye suffer him" is saying that the pharisees evidently are allowing sons to do that which would be contrary to Exodus 21:17 we can see "curse his father, or his mother" in that text where the word curse[14] only means to even slight or because of an extra Mem, continuously slight their parents or "be of little account" in the care of their parents which is a violation of what Moses taught.
At that time in Judea children were permitted by the Pharisees to neglect their parents because the system of welfare provided by them through the temple build by Herod was to provide the daily administration through the collection of taxes. The Roman Empire and many other city-states provided free bread and aid for the needy through forms of legal charity.
The Corban instituted by Herod and the Pharisees was no different. It required you pay into the temples' treasury once you were registered. Any benefit provided through such a system was now the dainties of rulers provided at the tables of those benefactors who exercise authority one over the other was forbidden by Christ and were a snare according to Paul and David because they were the covetous practices which make you merchandise and curse children according to Peter.
We see the fear of the blind man's parents when they might be kicked out of that social security system of the temple in John 9. The free bread of Rome also came from their temples and provided benefits to the people[15] by men like Herod and the Pharisees that forced the contributions of the people. It would be those "commandments of men"[10] that would be done away with by nailing it to the cross.
The people of Judea and most of the world were back in the bondage of Egypt. When the people received the baptism pf Jesus they were cast out of the Corban system of the Pharisees they were free to create a daily ministration and pursuit the Corban of Christ.


Traditions and Commandments

1 ¶ Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.

2 And when they saw some of his disciples eat bread with defiled[1] , that is to say, with unwashen[2], hands, they found fault.

3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition[4] of the elders.

4 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.[16]

5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition[4] of the elders, but eat bread with unwashen[2] hands?

Hypocrites

6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth[5] me with their lips, but their heart is far from me.

7 Howbeit in vain[6] do they worship[7] me, teaching[8] for doctrines[9] the commandments[10] of men.

8 For laying aside the commandment[3] of God, ye hold the tradition[4] of men, as the washing of pots and cups: and many other such like things ye do.

9 And he said unto them, Full well ye reject the commandment[3] of God, that ye may keep your own tradition[4] .[17]

10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

What Defiles a Person

11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift[11], by whatsoever thou mightest be profited by[18] me; he shall be free.

12 And ye suffer him no more to do ought for his father or his mother;

13 Making the word of God of none effect[19] through your tradition, which ye have delivered: and many such like things do ye.

Headline text

14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:

15 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.

16 If any man have ears to hear, let him hear.

17 And when he was entered into the house from the people, his disciples asked him concerning the parable.

18 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;

19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats[20]?

20 And he said, That which cometh out of the man, that defileth the man.

21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

22 Thefts, covetousness[17], wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

23 All these evil things come from within, and defile the man.

The Syrophoenician Woman's Faith

24 ¶ 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.

25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:

26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

27 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.

28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs.

29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

Jesus Heals a Deaf Man

31 ¶ 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.

32 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.

33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;

34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

36 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;

37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

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  1. ↑ 1.0 1.1 2839 ~κοινός~ koinos \@koy-nos’\@ probably from 4862; TDNT-3:789,447; {See TDNT 395} adj AV-common 7, unclean 3, defiled 1, unholy 1; 12
    1) common
    2) common i.e. ordinary, belonging to generality
    2a) by the Jews, unhallowed, profane, Levitically unclean
    It primarily meant "common, mutual, shared, joint".
  2. ↑ 2.0 2.1 2.2 449 ἄνιπτος aniptos [an’-ip-tos] from 1 (as a negative particle) and a presumed derivative of 3538 nipto wash; adj; TDNT-4:947,635; [{See TDNT 524 }] AV-unwashen 3; 3
    1) unwashed
  3. ↑ 3.0 3.1 3.2 1785 ~ἐντολή~ entole \@en-tol-ay’\@ from 1781; n f AV-commandment 69, precept 2; 71
    1) an order, command, charge, precept, injunction
    1a) that which is prescribed to one by reason of his office
    2) a commandment
    2a) a prescribed rule in accordance with which a thing is done
    2a1) a precept relating to lineage, of the Mosaic precept concerning the priesthood
    2a2) ethically used of the commandments in the Mosaic law or Jewish tradition
    For Synonyms see entry 5918
  4. ↑ 4.0 4.1 4.2 4.3 4.4 3862 ~παράδοσις~ paradosis \@par-ad’-os-is\@ from 3860 paradidomi the verb which is from the preposition to from 3844 para of and 1325 didomi to give; TDNT-2:172,166; {See TDNT 191} n f AV-tradition 12, ordinance 1; 13
    1) giving up, giving over
    1a) the act of giving up
    1b) the surrender of cities
    2) a giving over which is done by word of mouth or in writing, i.e. tradition by instruction, narrative, precept, etc.
    2a) objectively, that which is delivered, the substance of a teaching
    2b) of the body of precepts, esp. ritual, which in the opinion of the later Jews were orally delivered by Moses and orally transmitted in unbroken succession to subsequent generations, which precepts, both illustrating and expanding the written law, as they did were to be obeyed with equal reverence
    1. the act of giving up, the surrender: of cities, Polybius 9, 25, 5; Josephus, b. j. 1, 8, 6; χρημάτων, Aristotle, pol. 5, 7, 11, p. 1309{a}, 10.; 2. a giving over which is done by word of mouth or in writing..."
  5. ↑ 5.0 5.1 5091 ~τιμάω~ timao \@tim-ah’-o\@ from 5093 timios meaning something precious and valuable; TDNT-8:169,1181; {See TDNT 792} v AV-honour 19, value 2; 21
    1) to estimate, fix the value
    1a) for the value of something belonging to one’s self
    2) to honour, to have in honour, to revere, venerate
  6. ↑ 6.0 6.1 3155 μάτην maten [mat’-ane] accus. of a derivative of the base of 3145 massaomai to chew (through the idea of tentative manipulation, i.e. unsuccessful search, or else of punishment); adv; TDNT- 4:523,571; [{See TDNT 471 }] AV-in vain 2; 2
    1) in vain, fruitlessly
  7. ↑ 7.0 7.1 4576 ~σέβομαι~ sebomai \@seb’-om-ahee\@ middle voice of an apparently primary verb; v AV-worship 6, devout 3, religious 1; 10
    1) to revere, to worship
  8. ↑ 8.0 8.1 1321 ~διδάσκω~ didasko \@did-as’-ko\@ a prolonged (causative) form of a primary verb dao (to learn); as a noun commonly tranlated "master" TDNT-2:135,161; {See TDNT 190} v AV-teach 93, taught + 2258 4; 97
    1) to teach
    1a) to hold discourse with others in order to instruct them, deliver didactic discourses
    1b) to be a teacher
    1c) to discharge the office of a teacher, conduct one’s self as a teacher
    2) to teach one
    2a) to impart instruction
    2b) instill doctrine into one
    2c) the thing taught or enjoined
    2d) to explain or expound a thing
    2f) to teach one something
  9. ↑ 9.0 9.1 1319 διδασκαλία didaskalia [did-as-kal-ee’-ah] from 1320 didaskalos to teach meaning teaching, instruction; n f; TDNT-2:160,161; [{See TDNT 190 }] AV-doctrine 19, teaching 1, learning 1; 21
    1) teaching, instruction
    2) teaching
    2a) that which is taught, doctrine
    2b) teachings, precepts
  10. ↑ 10.0 10.1 10.2 1778 ἔνταλμα entalma [en’-tal-mah] from 1781 entellomai command; n n; AV-commandment 3; 3
    1) a precept
  11. ↑ 11.0 11.1 1435 δῶρον doron [do’-ron] a present; n n; TDNT-2:166,166; [{See TDNT 191 }] AV-gift 18, offering 1; 19
    1) a gift, present
    1a) gifts offered in expression of honour
    1a1) of sacrifices and other gifts offered to God
    1a2) of money cast into the treasury for the purposes of the temple and for the support of the poor
    2) the offering of a gift or of gifts
    For Synonyms see entry 5839 Doron is a Greek term that is often equivalent to the Hebrew term corban.
  12. ↑ 5091 ~τιμάω~ timao \@tim-ah’-o\@ from 5093 timios meaning something precious and valuable; TDNT-8:169,1181; {See TDNT 792} v AV-honour 19, value 2; 21
    1) to estimate, fix the value
    1a) for the value of something belonging to one’s self
    2) to honour, to have in honour, to revere, venerate
  13. ↑ 2551 κακολογέω kakologeo [kak-ol-og-eh’-o] from a compound of 2556 evil and 3056 words, thing; v; TDNT-3:468,391; [{ See TDNT 350 }] AV-curse 2, speak evil of 2; 4
    1) to speak evil of, revile, abuse, one
    2) to curse
  14. ↑ 07043 ^ללק^ qalal \@kaw-lal’\@ a primitive root KufLamedLamed with a double Lamed; v; AV-curse 39, swifter 5, light thing 5, vile 4, lighter 4, despise 3, abated 2, ease 2, light 2, lighten 2, slightly 2, misc 12; 82
    1) to be slight, be swift, be trifling, be of little account, be light
    1a) (Qal)
    1a1) to be slight, be abated (of water)
    1a2) to be swift
    1a3) to be trifling, be of little account
    1b) (Niphal)
    1b1) to be swift, show oneself swift
    1b2) to appear trifling, be too trifling, be insignificant
    1b3) to be lightly esteemed
    1c) (Piel)
    1c1) to make despicable
    1c2) to curse
    1d) (Pual) to be cursed
    1e) (Hiphil)
    1e1) to make light, lighten
    1e2) to treat with contempt, bring contempt or dishonour
    1f) (Pilpel)
    1f1) to shake
    1f2) to whet
    1g) (Hithpalpel) to shake oneself, be moved to and fro
    • See also 0779 (ררא) ‘arar with a double Reish meaning curse;
    • ק Kuf or Kof Omnipresence - Redemption of Fallen Sparks The paradoxical union Reish and a Zayin holiness or separateness omnipresence of God [Cord and needle 𐤒 ... back of head neck... the last or least] (Numeric value: 100)
    • ל Lamed means Aspiration of the Heart or to learn or even direct like a shepherd. It has to do with what the Hand produces, [hand is די YodDalet] or directs with staff, whip... like the tongue may direct. (Numeric value: 30)
    • ל Lamed means Aspiration of the Heart or to learn or even direct like a shepherd. It has to do with what the Hand produces, [hand is די YodDalet] or directs with staff, whip... like the tongue may direct. (Numeric value: 30)
  15. ↑ “The real destroyers of the liberties of the people is he who spreads among them bounties, donations, and benefits.” Plutarch
  16. ↑ 2825 κλίνη kline [klee’-nay] from 2827 incline; n n; AV-bed 9, table 1; 10
    1) a small bed, a couch
    2) a couch to recline on at meals
    3) a couch on which a sick man is carried
  17. ↑ 17.0 17.1 Jesus against covetousness
    Mark 7:9 "And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition." See Corban.
    Mark 7:20 "And he said, That which cometh out of the man, that defileth the man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man."
    Luke 12:15 "And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth."
    Luke 16:14 "And the Pharisees also, who were covetous, heard all these things: and they derided him. 15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God."
    Luke 21:34 "And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and [so] that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth."
    Matthew 19:17 "And he said unto him, Why callest thou me good? [there is] none good but one, [that is], God: but if thou wilt enter into life, keep the commandments."
    John 14:15 "If ye love me, keep my commandments."
    John 14:21 "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him."
    John 15:10 "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love."
  18. ↑ 5623 ὠφελέω opheleo [o-fel-eh’-o] from the same as 5622; v; AV-profit 11, prevail 2, better 1, advantage 1; 15
    1) to assist, to be useful or advantageous, to profit
  19. ↑ 208 ἀκυρόω akuroo [ak-oo-ro’-o] from 1 (as a negative particle) and 2964 kuroo confirm from 2962 κύριος kurios Lord; v; TDNT-3:1099,494; [{See TDNT 419 }] AV-make of none effect 2, disannul 1; 3
    1) to render void, deprive of force and authority
  20. ↑ 1033 ~βρῶμα~ broma \@bro’-mah\@ from the base of 977; TDNT-1:642,111; {See TDNT 147} n n AV-meat 16, victual 1; 17
    1) that which is eaten, food
    • It is also a shipworm (Teredo navalis) that bores into wooden piers, ships, etc. and in (dentistry) it can mean a cavity.
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