Mark 7:12

Mar 7:12 . Here again the construction limps; it would have been in order if there had been no λέγετε after ὑμεῖς at beginning of Mar 7:11 = but ye, when a man says, etc., do not allow him, etc.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And ye suffer him no more to do ought for his father, or his mother. According to the Jewish canons (w), if a man vowed a thing which is contrary to a command, he was obliged to keep his vow, and break the command: thus, if a man vowed that his father or his mother should never receive any benefit from what he had, but that his substance was as "Corban", or as any thing devoted to divine service, he was obliged to keep his vow; nor was he allowed after this to do any thing for his father, or mother, however poor or helpless they might be; unless he applied to a wise man to revoke his vow, or to give him liberty to do it; for he could not do it of himself, as wicked as it was; and though he might heartily repent of it, and was ever so willing to make it null and void: and though a dissolution it by a wise man was allowed of, yet hereby they set up their own power and authority against God, and his law; they did not rescind the vow, because it was contrary to the command of God: for notwithstanding its being contrary to the command of God, it was to be observed, though to the breaking of that, unless loosed by a wise man, at the man's request; whereby they established their magisterial power and authority, without any regard to the honour and glory of God; and therefore what follows, is justly observed by our Lord; See Gill on Mat 15:5.

(w) Maimon. Hilch. Nedarim, c. 3. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 And ye suffer him no more to do ought for his father or his mother;

Ver. 12. Ye suffer him] i.e. Ye license him to deny his parents any further help.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

12. [1425][1426][1427][1428] omit καί.

[1425] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1426] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1427] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1428] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

12. οὐκέτι ἀφίετε. Ye no longer suffer; “so far from telling him that his duty to his parents is paramount, you do not allow him to perform it.” See crit. note.

οὐδὲν ποιῆσαι τῷ πατρί. Cf. Mar 5:19-20, Mar 10:36; the expression is found in Attic. Blass, § 34. 4. Syr-Sin. has “honour.” For the double negative see on Mar 1:44.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] See note on Matt. ver. 5.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.