3. Defiled (xowais). Lit., common ; and so Rev. in margin, Wyc., and Tynd.
That is. Added by way of explanation to Gentile readers.
Oft (uypq). Rev., dilegently. A word which has given critics much difficulty, and on which it is impossible to speak decisively. The Rev. gives in the margin the simplest mean- ing, the literal one, with the jist ; that is, rubbing the un- cleansed hand with the other doubled. This would be satisfac- tory if there were any evidence that such was the custom in washing; but there is none. Edersheim (“ Life and Times of Jesus,” ii., 11, note) says “the custom is not in accordance with Jewish law.” But he elsewhere says (“The Temple,” 206, note), “ For when water was poured upon the hands they had to be lifted, yet so that the water should neither run up above the wrist, nor back again upon the hand; best, therefore, by doubling the fingers intoa fist. Hence (as Lightfoot rightly re- marks) Mark vii. 8, should be translated except they wash their hands with the fist.” Tischendorf, in his eighth edition, retains an ancient reading, wucva, frequently or diligently, which may go to explain this translation in so many of the versions (Gothic, Vulgate, Syriac). Meyer, with his usual literalism gives with the fist, which I am inclined to adopt.
Holding (xparotvres). Strictly, holding firmly or fast. So Heb. iv. 14; Apoe. ii. 25; denoting obstinate adherence to the tradition.
Cu. VII.] MARK. 199
4. Wash themselves (Samticwrtat). Two of the most im- portant manuscripts, however, read pavticvra, sprinkled them- selves. See Rev.,in margin. Thisreading is adopted by West- cott and Hort. The American Revisers insist on bathe, instead of wash, already used as a translation of véravras (ver. 3). The scope of this work does not admit of our going into the endless controversy to which this word has given rise. It will be sufli- cient to give the principal facts concerning its meaning and usage.
In classical Greek the primary meaning is to merse. Thus Polybius (i., 51, 6), describing a naval battle of the Romans and Carthaginians, says, “ They sank (¢Bdmrvfov) many of the ships.” Josephus (“ Jewish War,” iv., 3, 3), says of the crowds which flocked into Jerusalem at the time of the siege, “ They over- whelmed (éBdrtcay) the city.” In a metaphorical sense Plato uses it of drunkenness: drowned in drink (BeBarricpévor, “ Symposium,” 176); of a youth overwhelmed (Bamrrfopevov) with the argument of his adversary (“ Euthydemus,” 277).
In the Septuagint the verb occurs four times: Isa. xxi, 4, Terror hath frighted me. Septuagint, Iniguity baptizes me (Barrtfe:) ; 2 Kings v. 15, of Naaman’s dipping himself in Jordan (é€Bamricato); Judith xii. 7, Judith washing herself (€Barritero) at the fountain ; Sirach xxxi. 25, being baptized (Bamrufopevos) from a dead body.
The New Testament use of the word to denote submersion for a religious purpose, may be traced back to the Levitical washings. See Levit. xi. 32 (of vessels) ; xi. 40 (of clothes) ; Num. viii. 6, 7 (sprinkling with purifying water); Exod. xxx, 19, 21 (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare Luke xi. 38; Heb. ix. 10; Mark vii. 4), and could not therefore have been limited to the meaning ¢mmerse. Thus the washing of pots and vessels for ceremonial purification could not have been by plunging them in water, which would have rendered impure the whole body of purifying water. The word may be taken in the sense of washing or sprinkling.
“The Teaching of the Apostles” (see on Matt. x. 10) throws light on the elastic interpretation of the term, in its directions
200 WORD STUDIES IN THE NEW TESTAMENT. [Cu. VII.
for baptism. “ Baptize—in Living (i.e., running) water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head thrice into the name of the Father, and of the Son, and of the Holy Spirit” (Chap. VIL).