The Holy Gospel of Jesus Christ, according to St. Mark — Evangelium secundum Marcum
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Chapter 7
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Vulgate><Knox Bible><Douay-Rheims
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Et conveniunt ad eum pharisæi, et quidam de scribis, venientes ab Jerosolymis.
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Then the Pharisees and some of the scribes, who had come from Jerusalem, gathered round him;
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And there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem.
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Et cum vidissent quosdam ex discipulis ejus communibus manibus, id est non lotis, manducare panes, vituperaverunt.
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and these found fault, because they saw that some of his disciples sat down to eat with their hands defiled, that is, unwashed.
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And when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault.
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Pharisæi enim, et omnes Judæi, nisi crebro laverint manus, non manducant, tenentes traditionem seniorum:
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For the Pharisees, and indeed all the Jews, holding to the tradition of their ancestors, never eat without washing their hands again and again;
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For the Pharisees, and all the Jews eat not without often washing their hands, holding the tradition of the ancients:
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et a foro nisi baptizentur, non comedunt: et alia multa sunt, quæ tradita sunt illis servare, baptismata calicum, et urceorum, et æramentorum, et lectorum:
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they will not sit down to meat, coming from the market, without thorough cleansing; and there are many other customs which they hold to by tradition, purifying of cups and pitchers and pans and beds.
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And when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots, and of brazen vessels, and of beds.
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et interrogabant eum pharisæi et scribæ: Quare discipuli tui non ambulant juxta traditionem seniorum, sed communibus manibus manducant panem?
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So the Pharisees and scribes asked him, Why do thy disciples eat with defiled hands, instead of following the tradition of our ancestors?
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And the Pharisees and scribes asked him: Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands?
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At ille respondens, dixit eis: Bene prophetavit Isaias de vobis hypocritis, sicut scriptum est: Populus hic labiis me honorat, cor autem eorum longe est a me:
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But he answered, You hypocrites, it was a true prophecy Isaias made of you, writing as he did, This people does me honour with its lips, but its heart is far from me;
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But he answering, said to them: Well did Isaias prophesy of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far from me.
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in vanum autem me colunt, docentes doctrinas, et præcepta hominum.
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their worship of me is vain, for the doctrines they teach are the commandments of men.
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And in vain do they worship me, teaching doctrines and precepts of men.
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Relinquentes enim mandatum Dei, tenetis traditionem hominum, baptismata urceorum et calicum: et alia similia his facitis multa.
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You leave God’s commandment on one side, and hold to the tradition of man, the purifying of pitchers and cups, and many other like observances.
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For leaving the commandment of God, you hold the tradition of men, the washings of pots and of cups: and many other things you do like to these.
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Et dicebat illis: Bene irritum facitis præceptum Dei, ut traditionem vestram servetis.
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And he told them, You have quite defeated God’s commandment, to establish your own tradition instead.
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And he said to them: Well do you make void the commandment of God, that you may keep your own tradition.
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Moyses enim dixit: Honora patrem tuum, et matrem tuam. Et: Qui maledixerit patri, vel matri, morte moriatur.
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Moses said, Honour thy father and thy mother, and, He who curses father or mother dies without hope of reprieve.
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For Moses said: Honour thy father and thy mother; and He that shall curse father or mother, dying let him die.
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Vos autem dicitis: Si dixerit homo patri, aut matri, Corban (quod est donum) quodcumque ex me, tibi profuerit:
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But you say, Let a man tell his father or his mother, All the money out of which you might get help from me is now Corban (that is, an offering to God),
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But you say: If a man shall say to his father or mother, Corban, (which is a gift,) whatsoever is from me, shall profit thee.
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et ultra non dimittitis eum quidquam facere patri suo, aut matri,
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and then you will not let him do any more for father or mother.
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And further you suffer him not to do any thing for his father or mother,
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rescindentes verbum Dei per traditionem vestram, quam tradidistis: et similia hujusmodi multa facitis.
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With this and many like observances, you are making God’s law ineffectual through the tradition you have handed down.
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Making void the word of God by your own tradition, which you have given forth. And many other such like things you do.
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Et advocans iterum turbam, dicebat illis: Audite me omnes, et intelligite.
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And he called the multitude to him, and said to them, Listen to me, all of you, and grasp this;
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And calling again the multitude unto him, he said to them: Hear ye me all, and understand.
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Nihil est extra hominem introiens in eum, quod possit eum coinquinare, sed quæ de homine procedunt illa sunt quæ communicant hominem.
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Nothing that finds its way into a man from outside can make him unclean; what makes a man unclean is what comes out of a man.
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There is nothing from without a man that entering into him, can defile him. But the things which come from a man, those are they that defile a man.
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Si quis habet aures audiendi, audiat.
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Listen, you that have ears to hear with.
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If any man have ears to hear, let him hear.
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Et cum introisset in domum a turba, interrogabant eum discipuli ejus parabolam.
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When he had gone into the house, away from the multitude, his disciples asked him the meaning of the parable.
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And when he was come into the house from the multitude, his disciples asked him the parable.
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Et ait illis: Sic et vos imprudentes estis? Non intelligitis quia omne extrinsecus introiens in hominem, non potest eum communicare:
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And he said to them, Are you still so slow of wit? Do you not observe that all the uncleanness which goes into a man has no means of defiling him,
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And he saith to them: So are you also without knowledge? understand you not that every thing from without, entering into a man cannot defile him:
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quia non intrat in cor ejus, sed in ventrum vadit, et in secessum exit, purgans omnes escas?
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because it travels, not into his heart, but into the belly, and so finds its way into the sewer? Thus he declared all meat to be clean,
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Because it entereth not into his heart, but goeth into his belly, and goeth out into the privy, purging all meats?
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Dicebat autem, quoniam quæ de homine exeunt, illa communicant hominem.
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and told them that what defiles a man is that which comes out of him.
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But he said that the things which come out from a man, they defile a man.
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Ab intus enim de corde hominum malæ cogitationes procedunt, adulteria, fornicationes, homicidia,
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For it is from within, from the hearts of men, that their wicked designs come, their sins of adultery, fornication, murder,
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For from within out of the heart of men proceed evil thoughts, adulteries, fornications, murders,
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furta, avaritiæ, nequitiæ, dolus, impudicitiæ, oculus malus, blasphemia, superbia, stultitia.
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theft, covetousness, malice, deceit, lasciviousness, envy, blasphemy, pride and folly.
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Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.
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Omnia hæc mala ab intus procedunt, et communicant hominem.
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All these evils come from within, and it is these which make a man unclean.
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All these evil things come from within, and defile a man.
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Et inde surgens abiit in fines Tyri et Sidonis: et ingressus domum, neminem voluit scire, et non potuit latere.
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After this, Jesus left those parts, and withdrew into the neighbourhood of Tyre and Sidon. There he went into a house, and did not wish anyone to know of it; but he could not go unrecognized,
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And rising from thence he went into the coasts of Tyre and Sidon: and entering into a house, he would that no man should know it, and he could not be hid.
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Mulier enim statim ut audivit de eo, cujus filia habebat spiritum immundum, intravit, et procidit ad pedes ejus.
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for a woman came to hear of it, whose daughter was possessed by an unclean spirit, and she came in and fell at his feet.
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For a woman as soon as she heard of him, whose daughter had an unclean spirit, came in and fell down at his feet.
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Erat enim mulier gentilis, Syrophœnissa genere. Et rogabat eum ut dæmonium ejiceret de filia ejus.
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This woman was a Gentile, a Syrophenician by race, and she begged him to cast the devil out of her daughter.
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For the woman was a Gentile, a Syrophenician born. And she besought him that he would cast forth the devil out of her daughter.
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Qui dixit illi: Sine prius saturari filios: non est enim bonum sumere panem filiorum, et mittere canibus.
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But he said to her, Let the children have their fill first; it is not right to take the children’s bread and throw it to the dogs.
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Who said to her: Suffer first the children to be filled: for it is not good to take the bread of the children, and cast it to the dogs.
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At illa respondit, et dixit illi: Utique Domine, nam et catelli comedunt sub mensa de micis puerorum.
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She answered him, Ah, yes, Lord; the dogs eat of the crumbs the children leave, underneath the table.
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But she answered and said to him: Yea, Lord; for the whelps also eat under the table of the crumbs of the children.
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Et ait illi: Propter hunc sermonem vade: exiit dæmonium a filia tua.
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And he said to her, In reward for this word of thine, back home with thee; the devil has left thy daughter.
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And he said to her: For this saying go thy way, the devil is gone out of thy daughter.
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Et cum abiisset domum suam, invenit puellam jacentem supra lectum, et dæmonium exiisse.
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And when she came back to her house, she found her daughter lying on the bed, and the devil gone.
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And when she was come into her house, she found the girl lying upon the bed, and that the devil was gone out.
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Et iterum exiens de finibus Tyri, venit per Sidonem ad mare Galilææ inter medios fines Decapoleos.
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Then he set out again from the region of Tyre, and came by way of Sidon to the sea of Galilee, right into the region of Decapolis.
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And again going out of the coasts of Tyre, he came by Sidon to the sea of Galilee, through the midst the of the coasts of Decapolis.
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Et adducunt ei surdum, et mutum, et deprecabantur eum, ut imponat illi manum.
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And they brought to him a man who was deaf and dumb, with the prayer that he would lay his hand upon him.
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And they bring to him one deaf and dumb; and they besought him that he would lay his hand upon him.
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Et apprehendens eum de turba seorsum, misit digitos suos in auriculas ejus: et exspuens, tetigit linguam ejus:
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And he took him aside out of the multitude; he put his fingers into his ears, and spat, and touched his tongue;
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And taking him from the multitude apart, he put his fingers into his ears, and spitting, he touched his tongue:
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et suscipiens in cælum, ingemuit, et ait illi: Ephphetha, quod est, Adaperire.
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then he looked up to heaven, and sighed; Ephpheta, he said, (that is, Be opened).
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And looking up to heaven, he groaned and said to him: Ephpheta, which is, Be thou opened.
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Et statim apertæ sunt aures ejus, et solutum est vinculum linguæ ejus, et loquebatur recte.
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Whereupon his ears were opened, and the bond which tied his tongue was loosed, and he talked plainly.
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And immediately his ears were opened, and the string of his tongue was loosed, and he spoke right.
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Et præcepit illis ne cui dicerent. Quanto autem eis præcipiebat, tanto magis plus prædicabant:
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And he laid a strict charge on them, not to speak of it to anyone; but the more he charged them, the more widely they published it,
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And he charged them that they should tell no man. But the more he charged them, so much the more a great deal did they publish it.
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et eo amplius admirabantur, dicentes: Bene omnia fecit: et surdos fecit audire, et mutos loqui.
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and were more than ever astonished; He has done well, they said, in all his doings; he has made the deaf hear, and the dumb speak.
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And so much the more did they wonder, saying: He hath done all things well; he hath made both the deaf to hear, and the dumb to speak.