22. Constrained. Implying the disciples’ reluctance to leave him behind.
24. Tossed (Bacavtopuevov). Rev., better, distressed. See on Matt. iv. 24.
26. A spirit (bavtacwa). Of which our word phantasm is a transcription. Rev., rather stiffly, apparition. Wyc., phan- tom.
29. To go to (éAJetv mpos). But some of the best texts read Kat 7jAJev pos, and went toward.
30. He was afraid. “Although,” says Bengel, “a fisher- man and a good swimmer” (John xxi. 7).
32. Ceased (€xdracev). A beautiful word. Lit., grew weary ; sank away like one who is weary.
36. Were made perfectly whole (dvec@Incav). The prepo- sition dua, through or thorough, indicates complete restoration.
The Rev. omits perfectly, because whole, in itself, implies completeness.
CHAPTER XV. 1. Transgress (7apaBaivovcw). Lit., to step on one side.
2. Wash not their hands. Washing before meals was alone regarded as a commandment; washing after meals only as a duty. By and by the more rigorous actually washed between the courses, although this was declared to be purely voluntary. The distinctive designation for washing after meals
Cu. XV.J MATTHEW. 87
was the lifting of the hands ; while for washing before meat a term was used which meant, literally, to rub. If “holy,” 2.e., sacrificial food was to be partaken of, a complete immersion of the hands, and not a mere “uplifting” was prescribed. As the purifications were so frequent, and care had to be taken that the water had not been used for other purposes, or some- thing fallen into it that might discolor or defile it, large vessels or jars were generally kept for the purpose (see John ii. 6). It was the practice to draw water out of these with a kind of ladle or bucket—very often of glass—which must hold at least one and a half egg-shells (compare draw out now, John ii. 8). The water was poured on both hands, which must be free of anything covering them, such as gravel, mortar, etc. The hands were lifted up so as to make the water run to the wrist, in order to insure that the whole hand was washed, and that the water polluted by the hand did not again run down the fingers. Similarly, each hand was rubbed with the other (the fist), provided the hand that rubbed had been affused; other- wise, the rubbing might be done against the head, or even against a wall. But there was one point on which special stress was laid. In the “first affusion,” which was all that originally was required when the hands were not levitically “defiled,” the water had to run down to the wrist. If the water remained short of the wrist, the hands were not clean. See on Mark vii. 3 (Edersheim, “Life and Times of Jesus”).
3. Also (cai). The significance of this little word must not be overlooked. Christ admits that the disciples had _trans- gressed a human injunction, but adds, ‘* Ye also transgress, and in a much greater way.” “ Whether the disciples transgress or not, you are the greatest transgressors ” (Bengel). The one question is met with the other in the same style. Luther says, “He places one wedge against the other, and therewith drives the first back.”
4. Die the death (Savdr@ TedevTaTa). The Hebrew idiom is, he shall certainly be enccuted. The Greek is, lit., let hom come to his end by death.
88 WORD STUDIES IN THE NEW TESTAMENT. [Cu. XV.
5. It is a gift (Sdpov). Rev., given to God. The picture is that of a churlish son evading the duty of assisting his needy parents by uttering the formula, Corban, it is a gift to God. “Whatever that may be by which you might be helped by me, is not mine to give. It is vowed to God.” The man, how- ever, was not bound in that case to give his gift to the temple- treasury, while he was bound not to help his parent ; because the phrase did not necessarily dedicate the gift to the temple. By a quibble it was regarded as something like Corban, as if it were laid on the altar and put entirely out of reach. It was expressly stated that such a vow was binding, even if what was vowed involved a breach of the law.