Mark 7:1

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Mark 7:1 in Multiple Translations

Berean Standard Bible BSB

Then the Pharisees and some of the scribes who had come from Jerusalem gathered around Jesus,

King James Version KJV

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

American Standard Version ASV

And there are gathered together unto him the Pharisees, and certain of the scribes, who had come from Jerusalem,

Bible in Basic English BBE

And there came together to him the Pharisees and certain of the scribes who had come from Jerusalem,

Free Bible Version FBV

The Pharisees and religious leaders who had come down from Jerusalem to meet Jesus

Geneva Bible 1599 GNV

Then gathered vnto him the Pharises, and certaine of the Scribes which came from Hierusalem.

Young's Literal Translation YLT

And gathered together unto him are the Pharisees, and certain of the scribes, having come from Jerusalem,

World English Bible WEB

Then the Pharisees and some of the scribes gathered together to him, having come from Jerusalem.

Noah Webster Bible WBS

Then came together to him the Pharisees, and certain of the scribes, who came from Jerusalem.

Douay-Rheims 1899 DRV

And there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem.

Translation for Translators T4T

One day some Pharisees and some men who teach the Jewish laws gathered around Jesus. They had come from Jerusalem to investigate him.

Plain English Version PEV

There were some Jewish law teachers, and some of the Pharisee mob, that were strong for the Jewish law, they went from Jerusalem to see Jesus and his followers. A long time before that, those mobs made up a lot of rules that are not in God’s book. One of those rules that they made up was this. Before they could eat anything, they had to wash their hands in a special way, and after people came home from the shops, they had to wash that same way. There were other rules too, that those leaders made up, a long time ago. They had rules about the way to wash cups, and billycans, and cooking pots, and the chairs they sat on to eat their food. Those rules didn’t come from God. After they got there from Jerusalem, they saw that some of Jesus’s followers didn’t wash their hands that special way before they ate food.

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Berean Amplified Bible — Mark 7:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Mark 7:1 Interlinear (Deep Study)

BIB

GRK και συναγονται προς αυτον οι φαρισαιοι και τινες των γραμματεων ελθοντες απο ιεροσολυμων

και kai G2532 and Conj

συναγονται sunagō G4863 to assemble Verb-PPI-3P

προς pros G4314 to/with Prep

αυτον autos G846 it/s/he Pron-ASM

οι ho G3588 the/this/who Art-NPM

φαρισαιοι Pharisaios G5330 Pharisee Noun-NPM

και kai G2532 and Conj

τινες tis G5100 one Indef-NPM

των ho G3588 the/this/who Art-GPM

γραμματεων grammateus G1122 scribe Noun-GPM

ελθοντες erchomai G2064 to come/go Verb-2AAP-NPM

απο apo G575 away from Prep

ιεροσολυμων Hierosoluma G2414 Jerusalem Noun-GPN

Greek Word Study

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Greek Word Reference — Mark 7:1

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

συναγονται sunagō G4863 "to assemble" Verb-PPI-3P

This word means to gather or bring people together, as seen in Matthew 2:4 and John 11:47. It can also mean to collect or convene things, like in Luke 12:18. The Bible uses this word to describe various types of gatherings and assemblies.

Definition: συν-άγω [in LXX chiefly for אָסַף, also for קָבַץ, etc. (cf. Kennedy, Sources, 128) ;] to gather or bring together: of things, Jhn.6:12-13; before εἰς, Mat.3:12, al.; ἐκεῖ, Luk.12:18; ποῦ, Luk.12:17; συναγαγὼν πάντα (sc. εἰς ἀργύριον; see Field, Notes, 68, MM, xxiv), having sold off all: Luk.15:13; of persons, Jhn.11:52; esp. of assemblies, Mat.2:4, Jhn.11:47, Act.14:27, al. Pass., to be gathered or come together: Mat.22:41, Mrk.2:2, Luk.22:66, al.; before ἐπί Mrk.5:21, Act.4:27; πρός, Mat.13:2, Mrk.4:1, al.; εἰς, Rev.19:17; ἐν, Act.11:26; μετά, Mat.28:12; οὗ, Mat.18:20; ὅπου, Mat.26:57; ἐκεῖ, Jhn.18:2, al. In late writers (see Kennedy, Sources, 128; cf. Deu.22:2, al.), to receive hospitably, entertain: Mat.25:35, 38 25:43 (cf. ἐπι-συνάγω) (AS)

Usage: Occurs in 61 NT verses. KJV: + accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in See also: 1 Corinthians 5:4; Mark 6:30; Revelation 16:14.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

φαρισαιοι Pharisaios G5330 "Pharisee" Noun-NPM

A Pharisee was a member of a Jewish sect that followed strict religious rules, often mentioned in the New Testament, such as in Matthew 23:26 and Philippians 3:5.

Definition: Φαρισαῖος, -ου, ὁ (Aram. פְּרִישָׁא; see Dalman, Gr., 157.n, Words, 2.n), a Pharisee: Mat.23:26, Php.3:5; usually in pl., Mat.9:11, Mrk.2:18, al.; Φ. κ. γραμματεῖς, Mat.5:20, Mrk.2:16, Luk.5:21, al.; Φ. κ. Σαδδυκαῖοι, Mat.16:1, Act.23:6, 7 al.; ἀρχιερεῖς, Mat.21:45, Jhn.7:32, al. (see DB, iii, 826b). (AS)

Usage: Occurs in 96 NT verses. KJV: Pharisee See also: Acts 5:34; Luke 16:14; Philippians 3:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τινες tis G5100 "one" Indef-NPM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γραμματεων grammateus G1122 "scribe" Noun-GPM

A scribe is a scholar or teacher of the law, often referring to Jewish leaders who studied and taught the scriptures, as seen in Acts 19:35 and Luke 5:17. They were experts in biblical knowledge.

Definition: γραμματεύς, -έως (accusative pl., -εῖς, see Bl., §8, 2), ὁ (γράμμα), [in LXX always for שׁטר in Hex., elsewhere chiefly for ספר ;] __1. a secretary; γ. τ. πόλεως, a state-clerk: Act.19:35. __2. In π., of a military officer (Deiss., BS, 110f.). So Jdg.5:14, 4Ki.25:19 (ספר), al. __3. a scribe, a biblical scholar, teacher of the law (so first in I Est.8:3, II Est.7:6; in Luk.5:17, νομοδιδάσκαλος; in Luk.10:25, νομικός): Mat.7:29, Mrk.1:22, and frequently in Gosp. γ. καὶ ἀρχιερεῖς, Mat.2:4, and al.; γ. κ. Φαρισαῖοι, Mat.5:20, and al.; γ. μαθητευθεὶς τῇ βασιλείᾳ τ. οὐρ., Mat.13:52; ποῦ σοφός; ποῦ γ., 1Co.1:20 (Cremer, 167; DB, iv, 420, 800). (AS)

Usage: Occurs in 67 NT verses. KJV: scribe, town-clerk See also: 1 Corinthians 1:20; Mark 11:27; Matthew 27:41.

ελθοντες erchomai G2064 "to come/go" Verb-2AAP-NPM

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

απο apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

ιεροσολυμων Hierosoluma G2414 "Jerusalem" Noun-GPN

Hierosolyma is the Greek name for Jerusalem, the capital of Palestine. It appears in Matthew 2:3 and other Bible verses, referring to the city.

Definition: Ἱεροσόλυμα (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1), Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its inhabitants, Mat.2:3 3:5 23:37, Luk.13:34, Symbolically, ἡ- ἄνω Ἱ., Gal.4:26, contrasted with ἡ νῦν Ἱ., Gal.4:25; Ἱ. ἐπουράνιος, Heb.12:22; ἡ καινὴ Ἱ., Rev.3:12 21:2, 10 (AS)

Usage: Occurs in 59 NT verses. KJV: Jerusalem See also: Acts 1:4; John 5:2; Matthew 21:10.

Study Notes — Mark 7:1

Show Verse Quote Highlights

Context
Cross References
Mark 7:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 7:1
Jamieson-Fausset-Brown on Mark 7:1
Matthew Poole's Commentary on Mark 7:1
Trapp's Commentary on Mark 7:1
Ellicott's Commentary on Mark 7:1
Adam Clarke's Commentary on Mark 7:1
Cambridge Bible on Mark 7:1
Barnes' Notes on Mark 7:1
Whedon's Commentary on Mark 7:1
Sermons on Mark 7:1

Context — The Tradition of the Elders

1Then the Pharisees and some of the scribes who had come from Jerusalem gathered around Jesus,

2and they saw some of His disciples eating with hands that were defiled—that is, unwashed. 3Now in holding to the tradition of the elders, the Pharisees and all the Jews do not eat until they wash their hands ceremonially.

Cross References

	Reference	Text (BSB)
1	Matthew 15:1–20	Then some Pharisees and scribes came to Jesus from Jerusalem and asked, “Why do Your disciples break the tradition of the elders? They do not wash their hands before they eat.” Jesus replied, “And why do you break the command of God for the sake of your tradition? For God said, ‘Honor your father and mother’ and ‘Anyone who curses his father or mother must be put to death.’ But you say that if anyone says to his father or mother, ‘Whatever you would have received from me is a gift devoted to God,’ he need not honor his father or mother with it. Thus you nullify the word of God for the sake of your tradition. You hypocrites! Isaiah prophesied correctly about you: ‘These people honor Me with their lips, but their hearts are far from Me. They worship Me in vain; they teach as doctrine the precepts of men.’ ” Jesus called the crowd to Him and said, “Listen and understand. A man is not defiled by what enters his mouth, but by what comes out of it.” Then the disciples came to Him and said, “Are You aware that the Pharisees were offended when they heard this?” But Jesus replied, “Every plant that My heavenly Father has not planted will be pulled up by its roots. Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.” Peter said to Him, “Explain this parable to us.” “Do you still not understand?” Jesus asked. “Do you not yet realize that whatever enters the mouth goes into the stomach and then is eliminated? But the things that come out of the mouth come from the heart, and these things defile a man. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander. These are what defile a man, but eating with unwashed hands does not defile him.”
2	Mark 3:22	And the scribes who had come down from Jerusalem were saying, “He is possessed by Beelzebul, ” and, “By the prince of the demons He drives out demons.”
3	Luke 5:17	One day Jesus was teaching, and the Pharisees and teachers of the law were sitting there. People had come from Jerusalem and from every village of Galilee and Judea, and the power of the Lord was present for Him to heal the sick.
4	Luke 11:53–54	As Jesus went on from there, the scribes and Pharisees began to oppose Him bitterly and to ply Him with questions about many things, waiting to catch Him in something He might say.

Mark 7:1 Summary

This verse tells us that the Pharisees and some scribes came from Jerusalem to see Jesus, which shows that they were very interested in what He was doing. They wanted to watch Him closely and see if He was doing things the way they thought He should. This reminds us that, as followers of Jesus, we should be careful not to judge others or try to control how they live out their faith, but instead, we should approach Jesus with humility and an open heart, as seen in Matthew 18:1-5 and Luke 18:9-14. By doing so, we can learn to love and serve others with kindness and compassion, just like Jesus did.

Frequently Asked Questions

Why did the Pharisees and scribes come from Jerusalem to see Jesus?

The Pharisees and scribes came from Jerusalem to see Jesus because they wanted to examine His teachings and actions, likely to find fault with Him, as seen in Mark 3:22 and Matthew 15:1, where they previously questioned His authority and teachings.

What was the significance of the Pharisees and scribes gathering around Jesus?

The gathering of the Pharisees and scribes around Jesus signified their interest in scrutinizing His every move, as they were the spiritual leaders of the time, and Jesus' teachings and actions were gaining attention, as mentioned in Luke 5:17 and Matthew 5:1-2.

How did the presence of the Pharisees and scribes affect Jesus' ministry?

The presence of the Pharisees and scribes likely added an air of tension and scrutiny to Jesus' ministry, as they often questioned and opposed His teachings, as seen in John 8:13 and Matthew 22:15-22.

What can we learn from the Pharisees' and scribes' actions in this verse?

We can learn that spiritual leaders and those in positions of authority should approach Jesus and His teachings with humility and an open heart, rather than with a critical and judgmental spirit, as warned in Matthew 23:13-36 and Luke 11:52.

Reflection Questions

What are some ways that I, like the Pharisees and scribes, may be scrutinizing Jesus' teachings and actions in my own life?
How can I, as a follower of Jesus, balance the desire to learn from spiritual leaders with the need to approach Jesus with humility and an open heart?
What are some areas in my life where I may be 'gathering around' Jesus, watching His every move, and what does this reveal about my relationship with Him?
In what ways can I, like Jesus, respond to criticism and scrutiny with love, compassion, and wisdom, as seen in Matthew 22:37-40?

Gill's Exposition on Mark 7:1

Then came together unto him the Pharisees,.... Having heard of his miracles, and that he was come into the land of Gennesaret; they consulted with one another, and came together to Jesus, to watch

Jamieson-Fausset-Brown on Mark 7:1

Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. For the exposition, see the notes at Matthew 15:1-20.

Matthew Poole's Commentary on Mark 7:1

MARK CHAPTER 7 The Pharisees finding fault with his disciples for eating with unwashen hands, Christ reproveth them of hypocrisy, and of making void the commandments of God by the traditions of men. He teacheth that a man is defiled, not by that which entereth in, but by that which cometh out of him. He healeth the daughter of a Syrophenician woman, and a man that was deaf and had an impediment in his speech. Ver. 1-13. See Poole on "", and following verses to . By the notion of traditions, our Saviour understandeth not such things as were delivered to them by God in his law, but such things as were delivered to them by the elders, that is, their rulers in the church in the former times; for, , he opposeth traditions to God’ s commandments, and said the latter were neglected by their zeal for the former: to give countenance to which traditions, as the papists would impose upon us to believe, that Christ communicated some things to his apostles, and they to the primitive churches, by word of mouth, which have been so transmitted from age to age; so the Jews pretended that God communicated his will in some things to Moses, which Moses did not publish to the people. And as the former pretend a power by Christ left to the church to determine rituals; so the Pharisees (their true predecessors) pretended a suchlike power. Amongst others, besides the divers washings mentioned by the apostle, , amongst the carnal ordinances, imposed only until the time of reformation, they had invented many other washings, as sepimenta legis, hedges to the Divine law. They washed their hands often, when they came from market, or before they did eat, not for decency and neatness, but out of religion, lest they should have been defiled by touching any heathens, or any polluted things; and not their hands only, but their pots and cups, their beds and tables, and brazen vessels; as indeed there is no stop, when once men have passed the hedge of the Divine institution, of which popery is a plentiful instance, where it is hard to discern an ordinance of God in the rubbish of their superstitious traditions. And it is very observable, that superstitious men are always more fond of, and zealous for, the traditions of men in their worship, than keeping the commandments of God. It is with the papists more heinous to violate Lent than to violate the sabbath; for a priest to marry than to commit whoredom. This zeal in them ordinarily produces a neglect, or slight esteem, of the plain commandments of God.

Trapp's Commentary on Mark 7:1

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

Ellicott's Commentary on Mark 7:1

VII. (1-23) Then came together unto him.—See Notes on Matthew 15:1-20.

Adam Clarke's Commentary on Mark 7:1

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

Cambridge Bible on Mark 7:1

Ch. Mark 7:1-23. Contest with the Pharisees of Jerusalem concerning Traditions of Eating 1. Then came together] A few days only were assigned to the performance of those deeds of mercy described at the close of the last chapter. But the Saviour’s labours of love were soon rudely interrupted. Having kept the Feast at Jerusalem the Scribes and Pharisees returned to seek out matter for accusation against Him. The combination of the Pharisees of Galilee and the Pharisees of Judæa had already been concerted and entered upon, and they now watched His every step.

Barnes' Notes on Mark 7:1

See this passage explained in the notes at Mat. 15:1-20. Mark 7:1 Came from Jerusalem - Probably to observe his conduct, and to find matter of accusation against him.

Whedon's Commentary on Mark 7:1

1. Scribes, which came from Jerusalem — It does not certainly appear, as Olshausen remarks, whether the scribes from Jerusalem really belong to Jerusalem, or are scribes of the north, just returned

Sermons on Mark 7:1

	Sermon	Description
	Faith Victorious by C.H. Spurgeon	In this sermon, the preacher addresses the issue of external rituals and ceremonial practices in worship. He emphasizes that true defilement before God is not a matter of externals
	Week of Meetings 07 Done All Things Well by David Clifford	In this sermon, the preacher emphasizes that Jesus did everything well and brought blessings wherever he went. He highlights how Jesus helped the prisoner, brought rest to the wear
	Mark - Soiled Hearts Are Not Cleansed by Washing Hands by J. Glyn Owen	In this sermon, the speaker focuses on Mark 7:1-23 and the confrontation between Jesus and the Pharisees and scribes. The chapter begins with the Pharisees questioning Jesus about
	New Wine in New Wineskin by Zac Poonen	Zac Poonen preaches about the importance of embracing new wineskins to contain the new wine of God's Word, highlighting the battle against religious traditions that can hinder our
	V. Purifying the Heart Within by John Sung	John Sung emphasizes the necessity of purifying the heart rather than focusing on outward appearances, as demonstrated in Mark 7. He critiques the Pharisees for their hypocrisy, hi
	Characteristics of Pharisees - 1 by Zac Poonen	In this sermon, the speaker warns against following blind leaders who lack clear vision and love for others. He advises against following legalistic individuals, even if they hold
	Faith by Les Wheeldon	In this sermon, the speaker emphasizes the presence of Jesus and the wonders that happen wherever he goes. He highlights the belief that even as a child, Jesus brought joy and wond