Mark 7

Mc 7.1Et conveniunt ad eum pharisaeī, et quīdam dē scrībīs, venientēs ab Ierosolymīs.

And there come together to him Pharisees, and certain men from the scribes, coming from Jerusalem.

Note. conveniunt: a historic present, very common in Mark's narrative; English often uses a past tense. pharisaeī: the Pharisees, a Jewish party devoted to careful keeping of the Law and of the 'tradition of the elders'. scrībae: in the Gospels, experts in the Law, not clerks. Ierosolymīs: Jerusalem as a neuter plural, Ierosolyma, -ōrum.

Mc 7.2Et cum vīdissent quōsdam ex discipulīs eius commūnibus manibus, id est nōn lōtīs, mandūcāre pānēs, vituperāvērunt.

And when they had seen certain of his disciples eating loaves with common hands, that is, not washed, they found fault.

Note. commūnibus manibus: 'with common hands', i.e. ritually unclean; Mark explains with id est nōn lōtīs. mandūcāre: everyday Latin for 'eat' (the source of French manger), used in the Vulgate beside edere and comedere. pānēs: 'loaves'; the plural is normal for bread here.

Mc 7.3Pharisaeī enim, et omnēs Iūdaeī, nisi crēbrō lāverint manūs, nōn mandūcant, tenentēs trāditiōnem seniōrum:

For the Pharisees, and all Jews, unless they have washed their hands often, do not eat, holding the tradition of the elders:

Note. Mark explains a Jewish custom for non-Jewish readers. nisi … lāverint: 'unless they have washed', perfect subjunctive or future perfect in a general condition. tenentēs: present participle, 'holding to'. seniōrum: from senior, 'the elders', the earlier teachers whose rulings were handed down.

Mc 7.4et ā forō nisi baptizentur, nōn comedunt: et alia multa sunt, quae trādita sunt illīs servāre, baptismata calicum, et urceōrum, et aerāmentōrum, et lectōrum:

and from the market, unless they are washed, they do not eat: and there are many other things which have been handed to them to keep, washings of cups, and of jugs, and of bronze pots, and of couches:

Note. ā forō: 'coming from the market', where they might have touched something unclean. quae trādita sunt illīs servāre: infinitive after trādere, 'which have been handed to them to keep'. baptismata: Greek baptisma, a washing or dipping; here the ritual rinsing of vessels.

Mc 7.5et interrogābant eum pharisaeī et scrībae: Quārē discipulī tuī nōn ambulant iūxtā trāditiōnem seniōrum, sed commūnibus manibus mandūcant pānem?

and the Pharisees and scribes were asking him: Why do your disciples not walk according to the tradition of the elders, but eat bread with common hands?

Note. Quārē: 'why?' (quā rē, 'by what thing'). ambulant iūxtā: literally 'walk according to', a Hebrew way of saying 'live by'. Late Latin uses iūxtā as a preposition meaning 'according to' as well as 'next to'.

Mc 7.6At ille respondēns, dīxit eīs: Bene prophētāvit Isaiās dē vōbīs hypocritīs, sīcut scrīptum est: "Populus hic labiīs mē honōrat, cor autem eōrum longē est ā mē:

But he, answering, said to them: Well did Isaias prophesy about you, hypocrites, just as it has been written: "This people honours me with lips, but their heart is far from me:

Note. respondēns dīxit: 'answering, said', a very common Biblical pattern (Greek apokritheis eipen). Īsaiās: Isaiah 29:13, quoted from the Greek Old Testament. hypocritīs: Greek hypokritēs, 'actor', so a pretender. labiīs: ablative of means.

Mc 7.7in vānum autem mē colunt, docentēs doctrīnās, et praecepta hominum."

but in vain they worship me, teaching teachings and precepts of men."

Note. in vānum: 'to no purpose, in vain', a Late Latin phrase with in + accusative. docentēs doctrīnās: noun and verb from the same root (figura etymologica), typical of Biblical style.

Mc 7.8Relinquentēs enim mandātum Deī, tenētis trāditiōnem hominum, baptismata urceōrum et calicum: et alia similia hīs facitis multa.

For leaving the command of God, you hold the tradition of men, washings of jugs and of cups: and many other things like these you do.

Mc 7.9Et dīcēbat illīs: Bene irritum facitis praeceptum Deī, ut trāditiōnem vestram servētis.

And he was saying to them: Finely you make void the precept of God, so that you may keep your tradition.

Note. Bene: ironic, 'finely', 'very cleverly'. irritum facitis: 'you make void'; irritus = invalid. ut … servētis: purpose clause.

Mc 7.10Mōysēs enim dīxit: Honōrā patrem tuum, et mātrem tuam. Et: Quī maledīxerit patrī, vel mātrī, morte moriātur.

For Moyses said: Honour your father, and your mother. And: Who shall have cursed father or mother, by death let him die.

Note. Mōysēs: Exodus 20:12 and 21:17. Quī maledīxerit … moriātur: a relative clause of general condition with the future perfect, 'whoever curses …, let him die'. morte moriātur: 'let him die by death', a Hebrew way of strengthening a verb ('he shall surely die').

Mc 7.11Vōs autem dīcitis: Sī dīxerit homō patrī, aut mātrī, Corban (quod est dōnum) quodcumque ex mē, tibi prōfuerit:

But you say: If a man shall have said to father or mother, Corban (which is, a gift), whatever from me shall have profited you:

Note. Corban: a Hebrew word (qorban), 'offering', explained by Mark (quod est dōnum). A man could declare his property 'offered to God' and so withhold it from his parents. The sentence breaks off and is completed by verse 12: 'you no longer let him …'. quodcumque ex mē tibi prōfuerit: 'whatever might have helped you from me'.

Mc 7.12et ultrā nōn dīmittitis eum quidquam facere patrī suō, aut mātrī,

and further you do not allow him to do anything for his father or mother,

Note. dīmittitis eum … facere: dīmittere with an infinitive, 'let him do'; Late Latin uses several verbs of allowing with the infinitive.

Mc 7.13rescindentēs verbum Deī per trāditiōnem vestram, quam trādidistis: et similia huiusmodī multa facitis.

cutting down the word of God through your tradition, which you have handed down: and many similar things of this sort you do.

Note. rescindentēs: 'cutting down', i.e. cancelling. huiusmodī: genitive 'of this kind', used like an indeclinable adjective.

Mc 7.14Et advocāns iterum turbam, dīcēbat illīs: Audīte mē omnēs, et intelligite.

And calling the crowd again, he was saying to them: Hear me, all, and understand.

Note. Audīte … intelligite: plural imperatives. intelligere is the Vulgate's usual spelling of intellegere.

Mc 7.15Nihil est extrā hominem introiēns in eum, quod possit eum coinquināre, sed quae dē homine prōcēdunt illa sunt quae commūnicant hominem.

Nothing is outside a man, entering into him, which can defile him, but the things which come forth from a man, those are what defile the man.

Note. introiēns: present participle of introeō, agreeing with nihil. communicant: in the Vulgate commūnicāre (from commūnis, 'common') often means 'make common', i.e. ritually unclean; Classical Latin uses it for 'share'.

Mc 7.16Sī quis habet aurēs audiendī, audiat.

If anyone has ears of hearing, let him hear.

Note. aurēs audiendī: 'ears of hearing', gerund in the genitive, i.e. ears that can hear.

Mc 7.17Et cum introīsset in domum ā turbā, interrogābant eum discipulī eius parabolam.

And when he had entered into a house away from the crowd, his disciples were asking him the parable.

Note. interrogābant eum … parabolam: interrogāre takes two accusatives, the person and the thing asked. parabola: Greek, 'comparison', a short teaching story or riddle.

Mc 7.18Et ait illīs: Sīc et vōs imprūdentēs estis? Nōn intelligitis quia omne extrīnsecus introiēns in hominem, nōn potest eum commūnicāre:

And he says to them: So are you too without understanding? Do you not understand that everything entering into a man from outside cannot defile him:

Note. Nōn intelligitis quia …: in the Vulgate quia (also quod, quoniam) with the indicative often introduces reported speech or thought, where Classical Latin would use an accusative and infinitive: 'do you not understand that …'.

Mc 7.19quia nōn intrat in cor eius, sed in ventrem vādit, et in sēcessum exit, pūrgāns omnēs ēscās?

because it does not enter into his heart, but goes into the belly, and goes out into the drain, purging all foods?

Note. in ventrem: the printed text has ventrum, a misprint for ventrem (accusative of venter), corrected here. pūrgāns omnēs ēscās: the participle refers back to the process just described: 'thus making all foods clean'.

Mc 7.20Dīcēbat autem, quoniam quae dē homine exeunt, illa commūnicant hominem.

But he was saying that the things which go out of a man, those defile the man.

Mc 7.21Ab intus enim dē corde hominum malae cōgitātiōnēs prōcēdunt, adulteria, fornicātiōnēs, homicīdia,

For from within, from the heart of men, evil thoughts come forth, adulteries, fornications, murders,

Note. Ab intus: 'from within', a Late Latin compound of preposition and adverb. The list runs into verse 22; most nouns are plural, 'acts of …'.

Mc 7.22fūrta, avāritiae, nēquitiae, dolus, impudīcitiae, oculus malus, blasphēmia, superbia, stultitia.

thefts, greeds, wickednesses, deceit, shamelessness, an evil eye, slander, pride, folly.

Note. oculus malus: 'an evil eye', a Hebrew idiom for envy or stinginess. blasphēmia: Greek, 'abusive speech', slander.

Mc 7.23Omnia haec mala ab intus prōcēdunt, et commūnicant hominem.

All these evils come forth from within, and defile the man.

Mc 7.24Et inde surgēns abiit in fīnēs Tyrī et Sīdōnis: et ingressus domum, nēminem voluit scīre, et nōn potuit latēre.

And rising from there he went away into the borders of Tyre and Sidon: and having entered a house, he wished no one to know, and he could not lie hidden.

Note. fīnēs Tyrī et Sīdōnis: 'the territory of Tyre and Sidon', Phoenician cities north of Galilee, outside Jewish land. nēminem voluit scīre: accusative and infinitive after volō, 'he wanted no one to know'.

Mc 7.25Mulier enim statim ut audīvit dē eō, cuius fīlia habēbat spīritum immundum, intrāvit, et prōcidit ad pedēs eius.

For a woman, as soon as she heard about him, whose daughter had an unclean spirit, entered, and fell forward at his feet.

Note. statim ut audīvit: ut + indicative, 'as soon as'. cuius fīlia: the relative clause is separated from mulier; read 'a woman, whose daughter …'. prōcidit: 'fell forward', from prō + cadō.

Mc 7.26Erat enim mulier gentīlis, Syrophoenissa genere. Et rogābat eum ut daemonium ēiiceret dē fīliā eius.

For the woman was a Gentile, a Syrophoenician by race. And she was asking him that he should cast the demon out of her daughter.

Note. gentīlis: in the Bible, a non-Jew (from gēns, 'nation', rendering the Hebrew/Greek 'the nations'). Syrophoenissa genere: 'a Syrophoenician by race'; genere is ablative of respect. ut … ēiiceret: indirect command after rogābat. The Clementine spelling ēiicere = ēicere.

Mc 7.27Quī dīxit illī: Sine prius saturārī fīliōs: nōn est enim bonum sūmere pānem fīliōrum, et mittere canibus.

He said to her: Allow the sons first to be filled: for it is not good to take the bread of the sons, and to throw it to the dogs.

Note. Sine: imperative of sinō, 'allow', not the preposition sine. saturārī: present passive infinitive, 'to be filled'. canibus: 'dogs', a common insult for non-Jews; Jesus' saying sounds harsh, and the woman answers it with wit.

Mc 7.28At illa respondit, et dīxit illī: Utīque Domine, nam et catellī comedunt sub mēnsā dē mīcīs puerōrum.

But she answered, and said to him: Certainly, Lord, for even the little dogs eat under the table from the crumbs of the boys.

Note. Utique: 'certainly, yes'. catellī: diminutive of catulus, 'little dogs', house dogs rather than street dogs. dē mīcīs: dē with the ablative for 'some of', a partitive use common in Late Latin.

Mc 7.29Et ait illī: Propter hunc sermōnem vāde: exiit daemonium ā fīliā tuā.

And he says to her: Because of this word, go: the demon has gone out from your daughter.

Note. Propter hunc sermōnem: 'because of this saying'. exiit: perfect, 'has gone out'.

Mc 7.30Et cum abiisset domum suam, invēnit puellam iacentem suprā lectum, et daemonium exiisse.

And when she had gone away to her house, she found the girl lying upon the bed, and the demon gone out.

Note. daemonium exiisse: accusative and infinitive after invēnit, 'found … that the demon had gone out'.

Mc 7.31Et iterum exiēns dē fīnibus Tyrī, vēnit per Sīdōnem ad mare Galilaeae inter mediōs fīnēs Decapoleos.

And again going out from the borders of Tyre, he came through Sidon to the sea of Galilee, between the middle of the borders of the Decapolis.

Note. Decapoleos: Greek genitive of Decapolis, the 'Ten Cities', a league of Greek-speaking towns mostly east of the Jordan. The route described is roundabout.

Mc 7.32Et addūcunt eī surdum, et mūtum, et dēprecābantur eum, ut impōnat illī manum.

And they bring to him one deaf and mute, and they were begging him that he should place his hand on him.

Note. addūcunt: historic present with an indefinite subject, 'people bring'. surdum et mūtum: one man, 'deaf and unable to speak'. ut impōnat: present subjunctive in a past context, as often in Mark's vivid narrative.

Mc 7.33Et apprehendēns eum dē turbā sēorsum, mīsit digitōs suōs in auriculās eius: et exspuēns, tetigit linguam eius:

And taking hold of him away from the crowd apart, he put his fingers into his ears: and spitting, he touched his tongue:

Note. sēorsum: 'apart'. exspuēns: 'spitting'; saliva was widely thought to heal.

Mc 7.34et suspiciēns in caelum, ingemuit, et ait illī: Ephphetha, quod est, Adaperīre.

and looking up into the sky, he groaned, and says to him: Ephphetha, which is, Be opened.

Note. suspiciēns: from suspiciō, 'look up', not the noun suspīciō, 'suspicion'. Ephphetha: Aramaic, the language Jesus spoke; Mark keeps the word and translates it. Adaperīre: present passive imperative, 'be opened'.

Mc 7.35Et statim apertae sunt aurēs eius, et solūtum est vinculum linguae eius, et loquēbātur rēctē.

And at once his ears were opened, and the bond of his tongue was loosed, and he was speaking rightly.

Note. apertae sunt … solūtum est: perfect passives, 'were opened … was loosed'. rēctē: 'correctly, properly'.

Mc 7.36Et praecēpit illīs nē cui dīcerent. Quantō autem eīs praecipiēbat, tantō magis plūs praedicābant:

And he ordered them that they should say it to no one. But by how much he was ordering them, by so much more they were proclaiming it:

Note. nē cui dīcerent: indirect command, with quis indefinite after nē ('anyone'). Quantō … tantō magis plūs: 'by how much … by so much the more', ablatives of degree of difference; magis plūs doubles the comparative for emphasis.

Mc 7.37et eō amplius admīrābantur, dīcentēs: Bene omnia fēcit: et surdōs fēcit audīre, et mūtōs loquī.

and by so much the more they were wondering, saying: Well he has done all things: he has made both the deaf to hear, and the mute to speak.

Note. eō amplius: 'all the more', eō being an ablative of degree. fēcit audīre: facere + infinitive, 'made (them) hear', a Late Latin construction where Classical Latin would use ut + subjunctive.