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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Mark Глава 7 서론

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Matthew Henry's Complete Commentary

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In this chapter we have, I. Christ's dispute with the scribes and Pharisees about eating meat with unwashen hands (Mk 7:1-13); and the needful instructions he gave to the people on that occasion, and further explained to his disciples, Mk 7:14-23. II. His curing of the woman Canaan's daughter that was possessed, Mk 7:24-30. III. The relief of a man that was deaf, and had an impediment in his speech, Mk 7:31-37.

Adam Clarke's Commentary and Critical Notes on the Bible

Mark 7 Introduction

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The Pharisees find fault with the disciples for eating with unwashen hands, Mark 7:1-5. Christ exposes their hypocrisy, and shows that they had made the word of God of no effect by their traditions, Mark 7:6-13. He shows what things defile men, Mark 7:14-16; and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, Mark 7:17-23. The account of the Syrophoenician woman, Mark 7:24-30. He heals a man who was dumb, and had an impediment in his speech, Mark 7:31-37.

The Expositor's Greek Testament

Mark 7 Introduction

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CHAPTER 7.

WASHING OF HANDS. SYROPHENICIAN WOMAN. A DEAF-MUTE HEALED.

Meyer's Critical and Exegetical Commentary on the New Testament

Mark 7 Introduction

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CHAPTER 7

Mark 7:2. ἄρτους Lachm. and Tisch. read τούς ἄρτους, following B D L Δ, min. Rightly; the article was passed over, because it was regarded as superfluous. The reading ἄρτον (Fritzsche) has in its favour only א, min. and vss., and is from Matthew 15:2.

After ἄρτους Elz. and Fritzsche have ἐμέμψαντο, which, however, is absent from witnesses so important, that it must be regarded as an addition; instead of it D has κατέγνωσαν.

Mark 7:5. ἔπειτα] B D L א, min. Syr. Copt. Vulg. It. have καί (Δ has ἔπειτα καί). Recommended by Griesb., and adopted by Fritzsche, Lachm. and Tisch. Rightly; ἔπειτα was written on the margin on account of the construction, and then displaced the καί.

κοιναῖς] Elz. Scholz have ἀνίπτοις, in opposition to B D א, min. vss. An interpretation.

Mark 7:8. γάρ] is wanting in B D L Δ א, min. Copt. Arm. It. Goth. Lachm. Tisch. A connecting addition.

βαπτισμοὺς … ποιεῖτε is wanting in B L Δ א, min. Copt. Arm. There are many variations in detail. Bracketed by Lachm. ed. min., deleted by Fritzsche, and now also by Tisch. Rightly restored again by Lachm. ed. maj. For, if it were an interpolation from Mark 7:4; Mark 7:13, there would be inserted, as at Mark 7:4, ποτηρίων καὶ ξεστῶν, and, as in Mark 7:13, not ἄλλα; moreover, an interpolator would certainly not have forgotten the washing of hands. The explanatory comment of Mark, Mark 7:3-4, tells precisely in favour of the genuineness, for the joint-mention of the ποτηρίων κ. ξεστῶν in that place has its reason in these words of Jesus, Mark 7:8. And why should there have been an interpolation, since the reproach of the Pharisees did not at all concern the pitchers and cups? This apparent inappropriateness of the words, however, as well as in general their descriptive character, strikingly contrasting with the conciseness of the context, might have occasioned their omission, which was furthered and rendered more widespread by the circumstance that a church-lesson concluded with ἀνθρώπων.

Mark 7:12. καί] deleted by Lachm. and Tisch., following B D א, min. Copt. Cant. 7 :Verc. Corb. Vind. Colb. Omitted as confusing, because the apodosis was found here.

Mark 7:14. πάντα] B D L Δ א, Syr. p. (in the margin) Copt. Aeth. Sax. Vulg. It. have πάλιν. Recommended by Griesb., adopted by Fritzsche, Lachm. Tisch. Rightly; πάντα. was written in the margin on account of the following πάντες, and the more easily supplanted the πάλιν, because the latter finds no definite reference in what has preceded.

Instead of ἀκούετε and συνίετε, Lachm. and Tisch. have ἀκούσατε and σύνετε, following B D H L Δ, The Recepta is from Matthew 15:10.

Mark 7:15. The reading τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόσατε (Lachm. Tisch.) has in its favour B D L Δ א, 33, Copt. Goth. Aeth. Pers. p. Vulg. It. The Recepta τὰ ἐκπορ. ἀπʼ αὐτοῦ appears to have originated from the copyist, in the case of the above reading, passing over from the first ἐκ to the second (ἐκπορ). Thus came the reading τὰ ἐκπορευόμενα, which is still found in min. Then, after the analogy of the preceding εἰς αὐτόν, in some cases ἀπʼ αὐτοῦ, in others ἐξ αὐτοῦ (min. Fritzsche) was supplied.

Mark 7:16 is wanting in B L א, min. Copt. Suspected by Mill and Fritzsche as an interpolation at the conclusion of the church-lesson; deleted by Tisch. But the witnesses on behalf of the omission, in the absence of internal reasons which might occasion an interpolation (in accordance with Mark 4:23; comp., on the other hand, Matthew 15:11), are too weak.

Mark 7:17. περὶ τῆς παραβ.] B D L Δ א, min. It. Vulg. have τὴν παραβολήν. Approved by Griesb., adopted by Fritzsche, Lachm. Tisch. The Recepta is a gloss.

Mark 7:19. καθαρίζον] A B E F G H L S X Δ א, min. Or. Chrys. have καθαρίζων (D: καταρίζει). So Lachm. and Tisch. Not a transcriber’s error, but correct (see the exegetical remarks), and needlessly emended by the neuter.

Mark 7:24. μεθόρια] Lachm. and Tisch. have ὅρια, following B D L Δ א, min. Or. But μεθόρια, does not occur elsewhere in the N. T., and was supplanted by the current ὅρια (comp. Matthew 15:22).

καὶ Σιδῶνος] is wanting in D L Δ 28, Cant. 7 :Verc. Corb. Vind. Or. Suspected by Griesb., deleted by Fritzsche and Tisch., comp. Ewald. Rightly; the familiarity of the collocation “Tyre and Sidon” and Matthew 15:21 have introduced the καὶ Σιδῶνος, which also came in at Mark 7:31, and there supplanted the original reading ἦλθε διὰ Σιδῶνος (approved by Griesb., adopted by Fritzsche, Lachm. Tisch., in conformity with B D L Δ א, 33, Arr. Copt. Aeth. Syr. hier. Vulg. Sax. It.), and changed it into the Recepta καί Σιδῶνος ἦλθεν.

Mark 7:25. ἀκούσασα γὰρ γυνή] Tisch. has ἀλλʼ εὐθὺς ἀκούσασα γυνή, following B L Δ א, 33, vss. The witnesses are very much divided (D: γυνὴ δὲ εὐθέως ὡς ἀκούσασα); but the reading of Tisch. is, considering this division, sufficiently attested, and in keeping with the character of Mark; it is therefore to be preferred.

Mark 7:26. Instead of ἐκβάλῃ (Griesb. Scholz, Lachm. Tisch.) Elz. has ἐκβάλλῃ. The evidence for the aorist is not decisive, and the present is in keeping with Mark’s manner.

Mark 7:27. Instead of ὁ δὲ Ιησοῦς εἶπεν Lachm. and Tisch. have καὶ ἔλεγεν, following B L Δ א, 33, Copt. Cant. (D has καὶ λέγει; Vulg.: qui dixit). The Recepta is an alteration arising from comparison of Matthew 15:26.

Mark 7:28. ἐσθίει] Lachm. and Tisch. have ἐσθίουσιν, following B D L Δ א, min. The Recepta is from Matthew.

Mark 7:30. Lachm. and Tisch. have adopted the transposition: τὸ παιδίον βεβλημένον (instead of τὴν θυγατ. βεβλημένην) following B D L Δ א, min. vss. (yet with variations in detail). The Recepta is to be retained; the above transposition is to be explained by the fact that the transcriber passed over from the καί after ἐξεληλυθός immediately to the καί in Mark 7:31. Thus καὶ τὴν θυγατ. down to κλίνης was omitted, and afterwards restored at the wrong, but apparently more suitable place. From the circumstance that θυγ … κλίνης, and not τὸ δαιμόν. ἐξεληλ., is the clause omitted and restored, may be explained the fact that all the variations in detail are found not in the latter, but in the former words.

Mark 7:31. See on Mark 7:24.

As in Mark 3:7, so also here, instead of πρός we must read, with Griesb. Fritzsche, Lachm., following evidence of considerable weight, εἰς.

Mark 7:32. After κωφόν Lachm. and Tisch. have καί, following B D Δ א, vss. A connecting addition.

Mark 7:35. εὐθέως] is wanting in B D א, min. vss. Deleted by Lachm. and Tisch. Rightly; the more frequent in Mark, and the more appropriate it is in this place, the more difficult it was of omission, and the easier of addition; here also in a different order.

Instead of διηνοίχθησαν Lachm. and Tisch. have ἠνοίγησαν, following B D Δ א, 1 (L has ἠνοίχθησαν). The Recepta arose from the previous διανοίχθητι.

Mark 7:36. αὐτός] is wanting in A B L X Δ א, min. Vulg. Lachm. Tisch.; but superfluous as it is in itself, how easily it was absorbed by the following αὐτοῖς!

Before μᾶλλον Lachm. and Tisch. have αὐτοί, following B D L Δ א, min. Copt. Goth. Syr. Arm. To be adopted; correlative to the αὐτός, but passed over, as not being recognised in this reference and so regarded as superfluous.

The People's New Testament

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Mark Глава 7 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Mr 7:1-23.

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Mr 7:1-23.

DISCOURSE ON CEREMONIAL POLLUTION. ( =

Mt 15:1-20).

See on

Mt 15:1-20.

Barnes' Notes on the Bible

Mark 7:1

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See this passage explained in the notes at Matthew 15:1-20.

Mark 7:1

Came from Jerusalem - Probably to observe his conduct, and to find matter of accusation against him.

Adam Clarke's Commentary and Critical Notes on the Bible

Mark 7:1

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Came from Jerusalem - Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and envy are never idle - they incessantly hunt the person they intend to make their prey.