Mark 7 2

Mark 7:2 kjv

And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

Mark 7:2 nkjv

Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.

Mark 7:2 niv

and saw some of his disciples eating food with hands that were defiled, that is, unwashed.

Mark 7:2 esv

they saw that some of his disciples ate with hands that were defiled, that is, unwashed.

Mark 7:2 nlt

They noticed that some of his disciples failed to follow the Jewish ritual of hand washing before eating.

Mark 7 verses

Mark 7 2 Meaning

Mark 7:2 describes how certain Pharisees and scribes meticulously observed some of Jesus’ disciples eating bread without performing the customary ritual washing of their hands, leading them to critically evaluate or find fault with this action. This verse immediately sets up the central conflict of the chapter concerning human traditions versus divine commandments and the true nature of defilement.

Mark 7 2 Context

Mark 7:2 is nestled within a significant confrontation between Jesus and the religious authorities, specifically the Pharisees and scribes, immediately following Jesus’ powerful miracles in Galilee. The preceding verse, Mark 7:1, states that these religious leaders "gathered to him from Jerusalem," indicating an intentional, critical observation of Jesus and His ministry. This verse (7:2) pinpoints their exact grievance: Jesus’ disciples did not adhere to their elaborate ritual handwashing traditions before eating. It sets the stage for Jesus’ profound teaching on inner defilement versus outward ceremonial purity (Mark 7:14-23), arguing that true defilement comes from the heart, not from neglecting human customs. Historically, these handwashing traditions, known as netilat yadayim, were not mandated by the written Mosaic Law but were part of the extensive oral law (Halakha) developed by rabbinic authorities. Pharisees diligently observed and enforced these traditions as a "fence around the Law," elevating them to the status of divine command in practice.

Mark 7 2 Word analysis

• And (καί - kai): This conjunction links the observation in verse 2 directly to the gathering of the Pharisees and scribes in verse 1. It suggests an immediate cause-and-effect relationship, highlighting that their purpose in coming was to observe and critique.
• they saw (εἶδον - eidon): Implying careful observation and scrutiny, rather than accidental notice. This seeing leads to their finding fault. Their focus was external, on the outward behavior.
• some of His disciples (τινας τῶν μαθητῶν αὐτοῦ - tinas tōn mathētōn autou): Not all of Jesus' disciples are explicitly stated as doing this, perhaps indicating a common, unafraid practice. This demonstrates that their behavior was consistent with Jesus' broader teachings that de-emphasized adherence to non-biblical traditions.
• eating (ἐσθίοντας - esthiontas): Refers to the simple, daily act of eating food, specifically "bread" (ἄρτον - arton), which was a staple and common meal item.
• bread (ἄρτον - arton): Symbolizes the common, necessary act of sustenance. The issue isn't the food itself but the manner of consumption.
• with unwashed (κοιναῖς - koinās): This is a crucial term. The Greek koinos (κοινός) means "common," "profane," or "ritually defiled" in a ceremonial sense, rather than literally dirty. It signifies a state of not being ritually pure according to human traditions. It's distinct from akathartos, which denotes intrinsic or morally unclean.
• hands (χερσίν - chersin): The part of the body associated with the specific ritual washings the Pharisees practiced.
• that is, unwashed (τοῦτʼ ἔστιν ἀνίπτοις - tout’ estin aniptois): This is an explanatory gloss by the Evangelist Mark, likely for a non-Jewish, perhaps Roman, audience who would not understand the specific Jewish connotation of "common hands." Aniptos means literally "unwashed." This clarifies that koinos here means ritually unwashed.
• they found fault (ἐμέμψαντο - emempsanto, implied by subsequent action in verse 5 where they question Jesus directly): Although some early manuscripts imply "they observed" (not directly 'found fault' in verse 2), the overall narrative, especially Mark 7:5 where they directly question Jesus why His disciples didn't wash, confirms their action was one of strong criticism and blame. They perceived a transgression and actively sought to accuse.

Mark 7 2 Bonus section

The specific handwashing ritual referred to by the Pharisees, netilat yadayim, had become an extensive part of daily Jewish life, evolving significantly post-Exile. While the Old Testament does mention ritual washings for priests (e.g., Exod 30:19-21) and for specific cases of ritual defilement (e.g., Lev 15 for bodily discharges, Num 19 for touching a corpse), there is no command in the written Torah for laypeople to wash hands ceremonially before every meal. This tradition was primarily rabbinic, evolving into an elaborate procedure that even specified the amount of water and the manner of pouring and rubbing. Their concern was to avoid accidental defilement from contact with impure objects or individuals. This commitment to 'oral law' over direct biblical commands becomes a significant point of conflict between Jesus and the Jewish leadership, revealing different understandings of authority and righteousness. This practice, in the view of many scholars, provided the Pharisees with a strong identity marker and a perceived sense of spiritual superiority.

Mark 7 2 Commentary

Mark 7:2 serves as the launchpad for one of Jesus' most direct confrontations with the religious establishment's emphasis on external conformity over internal righteousness. The Pharisees and scribes, upholders of the comprehensive oral tradition which included meticulous ritual handwashing, viewed the disciples' simple act of eating with "unwashed hands" as a serious offense. This wasn't about hygiene but about ceremonial purity. The Greek term koinos, meaning "common" or "profane," is key, signifying that the hands were not purified according to their inherited customs, not necessarily that they were literally dirty.

This encounter highlights the Pharisees' dedication to "fences around the Law," human interpretations and traditions developed to prevent people from violating the divine law. While some traditions had practical value or stemmed from a desire for holiness, many became burdensome rituals, often eclipsing the very commands of God they were meant to uphold. Jesus later critiques this in Mark 7:6-13, demonstrating how their traditions, such as Corban, effectively nullified God's clear commands, particularly regarding honor to parents. The significance of this verse lies in its unveiling of a fundamental spiritual tension: Is genuine righteousness found in outward religious performance dictated by human tradition, or in a transformed heart and adherence to God's inherent commands? Jesus consistently teaches that God looks beyond external displays, seeking true piety and purity of heart. This confrontation ultimately sets the stage for His declaration that true defilement comes not from what enters a person, but from what comes out of their heart.