KJV: Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
YLT: because it doth not enter into his heart, but into the belly, and into the drain it doth go out, purifying all the meats.'
Darby: because it does not enter into his heart but into his belly, and goes out into the draught, purging all meats?
ASV: because it goeth not into his heart, but into his belly, and goeth out into the draught? This he said , making all meats clean.
ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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εἰσπορεύεται | it enters |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: εἰσπορεύομαι Sense: to go into, enter. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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καρδίαν | heart |
Parse: Noun, Accusative Feminine Singular Root: καρδία Sense: the heart. |
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κοιλίαν | belly |
Parse: Noun, Accusative Feminine Singular Root: κοιλία Sense: the whole belly, the entire cavity. |
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ἀφεδρῶνα | sewer |
Parse: Noun, Accusative Masculine Singular Root: ἀφεδρών Sense: a place where the human waste discharges are dumped. |
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ἐκπορεύεται | goes out |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐκπορεύομαι Sense: to go forth, go out, depart. |
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καθαρίζων | purifying |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: καθαρίζω Sense: to make clean, cleanse. |
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βρώματα | food |
Parse: Noun, Accusative Neuter Plural Root: βρῶμα Sense: that which is eaten, food. |
Greek Commentary for Mark 7:19:
This anacoluthon can be understood by repeating he says It was a riddle to Peter as late as that day. “Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness” (Vincent). The two chief words in both incidents, here and in Acts, are defile “What God cleansed do not thou treat as defiled” (Acts 10:15). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: [source]
They were making little use of their intelligence in trying to comprehend the efforts of Jesus to give them a new and true spiritual insight. [source]
Liddell and Scott give only one definition - a privy, cloaca; and derive from ἕδρα , seat, breech, fundament. Compare English stool. The word does not refer to a part of the body. [source]
According to the A. V. these words are in apposition with draught: the draught which makes pure the whole of the food, since it is the place designed for receiving the impure excrements. Christ was enforcing the truth that all defilement comes from within. This was in the face of the Rabbinic distinctions between clean and unclean meats. Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness. Peter, still under the influence of the old ideas, cannot understand the saying and asks an explanation (Matthew 15:15), which Christ gives in Mark 7:18-23. The words purging all meats (Rev., making all meats clean )-DIVIDER- are not Christ's, but the Evangelist's, explaining the bearing of Christ's words; and therefore the Rev. properly renders, this he said (italics), making all meats clean. This was the interpretation of Chrysostom, who says in his homily on Matthew: “But Mark says that he said these things making all meats pure.” Canon Farrar refers to a passage cited from Gregory Thaumaturgus: “And the Saviour, who purifies all meats, says.” This rendering is significant in the light of Peter's vision of the great sheet, and of the words, “What God hath cleansed” ( ἐκαθάρισε ), in which Peter probably realized for the first time the import of the Lord's words on this occasion. Canon Farrar remarks: “It is doubtless due to the fact that St. Peter, the informant of St. Mark, in writing his Gospel, and as the sole ultimate authority for this vision in the Acts, is the source of both narratives, - that we owe the hitherto unnoticed circumstance that the two verbs, cleanse and profane (or defile ), both in a peculiarly pregnant sense, are the two most prominent words in the narrative of both events” (“Life and Work of Paul,” i., 276-7). -DIVIDER- -DIVIDER- [source]