VII. τ---6.
387
VII. 1. ΚΑΙ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι, καί ties τῶν γραμµατέων, ἐλθόντες ἀπὸ Ἱεροσολύμων: 2. καὶ ἰδόντες τινὰς τῶν
~ 3 A a A 1 , α 5 # 3-4 , μαθητῶν αὐτοῦ "κοιναῖς] χερσί, τοῦτ) ἔστιν ἀνίπτοις, ἐσθίοντας ἄρτους 2 ἐμέμψαντο ὃ: 3. (οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ιουδαῖοι, ἐὰν μὴ Ὁ πυγµῇ νίψωνται τὰς χεῖρας, οὐκ ἐσθίουσι, κρατοῦντες τὴν
la ver. 5. Acts x. 14. Rom. xiv. 14. Heb. X. 29.
b here only.
παράδοσιν τῶν πρεσβυτέρων: 4. καὶ ἀπὸ ἀγορᾶς, ἐὰν μὴ "βαπτί- © Lk αἰ. 58. σωνται,” οὐκ ἐσθίουσι" καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν,
ἁβαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ Χαλκίων καὶ κλινῶν ὅ»)
d Col. ii. 12. Heb. vi.2;
ba 6-2 a 28 € a 8 « a ix. Io. 5: επειτα επερωτωσιν αντον OL Φαρισαιοι και οι γραμματείς, ε Acts xxi.
“Avatt ot μαθῆταί σου οὗ περιπατοῦσιΊ κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ ἀνίπτοις ὃ χερσὶν ἐσθίουσι τὸν ἄρτον ;
21. Rom, γι. 4.
6. Ὁ δὲ
ἀποκριθεὶς Ὁ εἶπεν αὐτοῖς, '' Ὅτι καλῶς προεφήτευσεν Ἡσαΐας περὶ
-ὐμῶν τῶν ὑποκριτῶν, ὡς γέγραπται, ‘Odtos ὁ λαὸς τοῖς χείλεσί µε
1 ort before κοιναις with εσθιουσι in BLA 33 (Tisch., W.H.).
- 2 sous before αρτους in ΜΕΡΙ ΝΔΣ.
3 Omit epepavto NRABLA. It was doubtless introduced to help the construction.
4 NSB have ραντισωνται (W.H. text).
5 και κλινων is omitted in BLA (W.H. marg.), but found in D.
It might fall
out by similar ending, and was hardly likely to be added as a gloss.
§ και in NBDL 33.
7 ov περι. ot pad. σον in BLA (Tisch., W.H.). 8 κοιναις in NBD for ανιπτοις, which seems an explanatory substitute, ® Omitted in NBLA 33, also οτι before καλωφ. i
planatory statement about Jewish cus- toms, not in Mt.—wavres ot “lovd.: the Pharisees, the thorough-going virtuosi in religion, were a limited number; but in this and other respects the Jews generally followed ancient custom. The expression reminds us of the Fourth Gospel in its manner of referring to the people of Israel—the Jews—as foreigners. Mark speaks from the Gentile point of νιεν.---πυγμῇ., with the fist, the Vulgate has here crebro, answering to πυκνά, a reading found in §. Most recent inter- preters interpret πυγµῇ as meaning that they rubbed hard the palm of one hand with the other closed, so as to make sure that the part which touched food should be clean. (So Beza.) For other inter- pretations vide Lightfoot, Bengel, and Meyer.—Ver. 4. ἀπ᾿ ἀγορᾶς, from mar- ket (coming understood=értav ἔλθωσι in D), a common ellipsis, examples in Raphel, Kypke, and Bos, ΕΙ. Gr., p. 98. --ῥαντίσωνται (SVB), they sprinkle. The reading, βαπτίσωνται (T.R.), may be in- terpreted either as=dipping of the hands (mersionem manuum, Lightfoot, Wet- stein), or, bathing of the whole body. (Meyer. “The statement proceeds by
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way of climax: before eating they wash the hands always. When they come from market they take a bath before eating.” )—oryplwv, ξεστῶν, χαλκίων : the evangelist explains how the Jews not only cleansed their own persons, but also all sorts of household utensils—alto- gether a serious business, that of pre- serving ceremonial purity. The two first articles, cups and jugs, would be of wood; earthen vessels when defiled had to be broken (Lev. xv. 12). The second word, ξεστῶν, is a Latinism= sextus or sextarius, a Roman measure = 14 English pints; here used without reference to contents=urceus in Vulg. —xarxtov=vessels of brass. The καὶ κλινῶν, added in some MSS., will mean couches for meals on which diseased persons may have lain (lepers, etc.). —Ver. 5. At last we come to the point, the complaint of the jealous guardians οἱ Jewish custom, as handed down fron the elders (κατὰ τὴν παράδοσιν τ. π.), against the disciples of Jesus, and in- directly against Jesus Himself - διατί οὐ περιπατοῦσι κατὰ: for this Mt. substitutes δ. παραβαίνουσι.