Mark 7:4

Mar 7:4. Ξεστῶν, pitchers [larger vessels]) Whence the contents are emptied into the cups.—κλινῶν, [tables, Engl. Vers.] couches) which were used by persons in reclining to eat at table.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 7:4 . ἀπʼ ἀγορᾶς , from market (coming understood = ὅταν ἔλθωσι in [62] ), a common ellipsis, examples in Raphel, Kypke, and Bos, Ell. Gr. , p. 98. ῥαντίσωνται ( [63] [64] ), they sprinkle. The reading, βαπτίσωνται (T.R.), may be interpreted either as = dipping of the hands ( mersionem manuum , Lightfoot, Wetstein), or, bathing of the whole body . (Meyer. “The statement proceeds by way of climax: before eating they wash the hands always. When they come from market they take a bath before eating.”) ποτηρίων , ξεστῶν , χαλκίων : the evangelist explains how the Jews not only cleansed their own persons, but also all sorts of household utensils altogether a serious business, that of preserving ceremonial purity. The two first articles, cups and jugs, would be of wood; earthen vessels when defiled had to be broken (Lev 15:12 ). The second word, ξεστῶν , is a Latinism = sextus or sextarius , a Roman measure = 1½ English pints; here used without reference to contents = urceus in Vulg [65] χαλκίων = vessels of brass. The καὶ κλινῶν , added in some MSS., will mean couches for meals on which diseased persons may have lain (lepers, etc.).

[62] Codex Bezae

[63] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[64] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[65] Vulgate (Jerome’s revision of old Latin version).

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

Wash themselves [βαπτισωνται] . Two of the most important manuscripts, however, read rJantiswntai, sprinkled themselves. See Rev., in margin. This reading is adopted by Westcott and Hort. The American Revisers insist on bathe, instead of wash, already used as a translation of niywntai (verse 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 sufficient 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 [εβαπτιζον] many of the ships." Josephos (" Jewish War, "4, 3, 3), says of the crowds which flocked into Jerusalem at the time of the siege," They overwhelmed [εβαπτισαν] the city. "In a metaphorical sense Plato uses it of drunkenness : drowned in drink (bebaptismenoi," Symposium, "176); of a youth overwhelmed [βαπτιζομενον] with the argument of his adversary (" Euthydemus," 277).

In the Septuagint the verb occurs four times : Isa 21:4, Terror hath frighted me. Septuagint, Iniquity baptizes me [βαπτιζει] ; 2Ki 5:15, of Naaman's dipping himself in Jordan [εβαπτισατο] ; Judith 12 7, Judith washing herself [εβαπτιζετο] at the fountain; Sirach 31 25, being baptized [βαπτιζομενος] 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 Lev 11:32 (of vessels); Lev 11:40 (of clothes); Num 8:6, 7 (sprinkling with purifying water); Exo 30:19, 21 (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare Luk 11:38; Heb 9:10; Mr 7:4), and could not therefore have been limited to the meaning immerse. 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 Mt 10:10) throws light on the elastic interpretation of the term, in its directions 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" (Chapter 7.). Pots [ξεστων] . Another of Mark's Latin words, adapted from the Latin sextarius, a pint measure. Wyc., cruets. Tynd., cruses.

Brazen vessels [χαλκιων] . More literally, copper.

Tables [κλινων] . Omitted in some of the best manuscripts and texts, and by Rev. The A. V. is a mistranslation, the word meaning couches. If this belongs in the text, we certainly cannot explain baptismouv as immersion.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

By these words are understood all kinds of vessels, which are appointed for our daily use.

That is to say, from civil affairs and worldly, they go not to meat, unless they wash themselves first.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 4. And when they come] This clause is added by our translators, to fill up the sense; but it was probably a part of the original: for εαν ελθωσι is the reading of the Codex Bezae, Vulgate, Armenian, and most of the Itala. The clause in my old MS. Bible is read thus: And thei turninge agein fro chepinge. The words seem essentially necessary to a proper understanding of the text; and, if not admitted on the above authority, they must be supplied in italics, as in our common translation.

Except they wash] Or dip; for βαπτισωνται may mean either. But instead of the word in the text, the famous Codex Vaticanus; (B,) eight others, and Euthymius, have παντισωνται, sprinkle. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply dipped or plunged them into the water.

Of cups] ποτηριων; any kind of earthen vessels.

Pots] Of measures - ξεστων, from the singular ξεστης, a measure for liquids, formed from the Latin sextarius, equal to a pint and a half English. See this proved by Wetstein on this place. My old MS. renders it cruetis.

Of brazen vessels] χαλκιων. These, if polluted, were only to be washed, or passed through the fire; whereas the earthen vessels were to be broken.

And of tables.] Beds, couches - και κλινων. This is wanting in BL, two others, and the Coptic. It is likely it means no more than the forms, or seats, on which they sat to eat. A bed or a couch was defiled, if any unclean person sat or leaned on it - a man with an issue - a leper - a woman with child, c. As the word βαπτισμους, baptisms, is applied to all these, and as it is contended that this word, and the verb whence it is derived, signify dipping or immersion alone, its use in the above cases refutes that opinion and shows that it was used, not only to express dipping or immersion, but also sprinkling and washing. The cups and pots were washed the beds and forms perhaps sprinkled; and the hands dipped up to the wrist.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Except they wash.—The Greek verb differs from that in the previous verse, and implies the washing or immersion (the verb is that from which our word “baptise” comes to us) of the whole body, as the former does of part. The idea on which the practice rested was not one of cleanliness or health, but of arrogant exclusiveness, fastening on the thought of ceremonial purity. They might have come, in the crowd of the market, into passing contact with a Gentile, and his touch was as defiling as if it had been that of a corpse. So, too, the washing of cups and the like was because they might have been touched by heathen, and therefore impure, lips.

Washing.—Literally, baptism; but the form of the word is masculine, while that used for the sacramental rite is neuter. The masculine occurs again. probably in the same sense, as meaning ablutions generally, in Heb_6:2.

Pots.—The Greek word (xestes) may be noted as a corrupt form of sextarius, and therefore taking its place among the Latin words used by St. Mark. (See Introduction.)

Tables.—Better, couches—i.e., the low wide benches which were placed near the tables, and on which the guests reclined instead of sitting. These also had to be scrupulously washed, because it was possible that a heathen might have lain on them. The word is, perhaps, used in the same sense in Mar_4:21.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. except they wash] “Wash” here implies complete immersion as contrasted with the mere washing of the hands in Mar_7:3.

pots] The original word thus translated is one of St Mark’s Latinisms. It is a corruption of the Latin sextarius, a Roman measure both for liquids and dry things. In Tyndale and Cranmer’s Versions it is translated “cruses.” Earthen vessels were broken; those of metal and wood scoured and rinsed with water. See Lev_15:12.

tables] Rather, banqueting-couches, triclinia, the benches or couches on which the Jews reclined at meals.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they come from the market,.... In Beza's most ancient copy, and in one of Stephens's, it is read as we supply, "when they come": wherefore this respects not things bought in the market, a sense favoured by all the Oriental versions, for many of them could not be washed; but the persons of the Scribes and Pharisees, who when they came from market, or from any court of judicature, immersed themselves all over in water, according to the true sense of the word here used: for,

"if the Pharisees touched but the garments of the common people, they were defiled, all one as if they had touched a profluvious person, , "and needed immersion";''

and were obliged to it (u): hence, when they walked the streets, they walked on the sides of the way, that they might not be defiled by touching the common people (w):

wherefore, except they wash, they eat not, or immerse themselves in water, as well as used, , "immersion of the hands", or washing of the hands by immersion; and which, if only intended, is sufficient to support the primary sense of the word, "baptizo":

and, many other things there be which they have received to hold; by tradition from their elders;

as the washing of cups and pots, brazen, vessels, and of tables: and here the word "baptism", is rightly used in its proper and primary signification; for all these things were, according to the traditions of the elders, washed by immersion:

"in a laver, (they say (x)) which holds forty seahs of water, which are not drawn, every defiled man dips himself, except a profluvious man; and in it , "they dip all unclean vessels";''

"as cups, pots, and brazen vessels": very particularly brazen vessels are mentioned, because earthen ones that were unclean, were to be broken (y); which were all washed before eaten in, even on a sabbath day, and that by dipping (z):

""dishes", in which they eat at evening, (i.e. of the sabbath,) they wash them, to eat in in the morning; in the morning they wash them, to eat in at noon; at noon they wash them, to eat in at the "minchah"; and from the "minchah", and forward, they do not wash again: but "cups", and "jugs", and "pots" they wash, and it goes through all the day; for there is no fixed time for drinking.''

All such vessels, whether had of a Gentile, or an Israelite, or even a wise man, were to be immersed before used (a).

"He that buys a vessel for the use of a feast, of Gentiles, whether molten vessels, or glass vessels--Nlybjm, "they dip them", in the waters of the laver; and after that they may eat and drink in them: and such as they use for cold things, as "cups", and "pots", and "jugs", they wash them, "and dip them", and they are free for use: and such as they use for hot things, as "cauldrons" and "kettles", ("brazen vessels",) they heat them with hot water, and scour them, "and immerse them", and they are fit to be used: and things which they use at the fire, as spits and gridirons, they heat them in the fire till the crust (the covering of rust, or dirt) falls off, "and dip them", and they may be lawfully made use of. This is the immersion with which they immerse vessels for a feast, bought of Gentiles; and after that they are free for eating and drinking; for the business of uncleanness and purification is only from the words of the Scribes--and none are obliged to this immersion, but molten vessels for a feast, bought of Gentiles; but if he borrows of Gentiles, or a Gentile leaves in pawn molten vessels, (made of cast brass, or iron,) he washes, or boils, or heats in the fire, but need not immerse them; and so if he buys vessels of wood, or vessels of stone, he washes, or boils them, but need not dip them; and so earthen vessels need not be immersed; but those that are covered with lead, are as molten vessels, , "and need immersion".''

And not only such that were bought of Gentiles, but even that were made by Jews, and scholars too, were to be immersed in water.

"Vessels, (they say (b),) that are finished in purity, even though a disciple of a wise man makes them, care is to be taken about them, lo! these ought to be immersed:''

and also "tables", at which they eat; and because their posture at them were lying, reclining, or leaning: hence the word is used for them here: these were capable of defilement in a ceremonial sense, according to the traditions of the Jews: one of their rules is this (c);

"every vessel of wood, which is made for the use of vessels, and of men, as, a "table", a bed, &c. receive defilement.''

And there were several sorts of tables, which, by their laws, were unclean, or might be defiled by the touch of unclean persons, or things: so they say (d),

"a table, and sideboard, which are made less, or covered with marble, if there is a space left, in which cups may be set, they may be defiled. R. Judah says, if a space is left, in which may be put pieces, i.e. of bread or flesh: a table of which the first of its feet is taken away is clean; if the second is taken away it is clean; if the third is taken away it may be defiled.''

Again (e), every vessel of wood, that is divided into two parts, is, clean, excepting a double table, &c., i.e. a table which consisted of various parts, and were folded together when it was removed: and these were washed by covering them in water; and very nice they were in washing them, that the water might reach every part, and that they might be covered all over; that there might be nothing which might separate between them and the water, and hinder its coming to them: as for instance, pitch being upon a table, whether within or without, divided between that and the water; and when this was the case, it was not rightly washed (f): but to washing tables by immersion, there is no objection; wherefore, to perplex this matter, and give further trouble, it is insisted on that the word should be rendered "beds"; and it must be owned that it is so rendered in the Syriac, Persic, and Ethiopic versions, (in the Arabic version the clause is omitted,) and in many modern translations: and we are contented it should be so rendered. And these beds design either the couches they lay, or leaned upon at meals; or the beds they slept in at nights: these were capable of being polluted, in a ceremonial sense; for of such pollution, and such washing, are we to understand these traditions: for those things regard not the bare washing of them when naturally unclean, when they ought to be washed; and it is the custom of all people to wash them when this is the case. A bed, and bedstead, are capable of such pollution as soon as they are shaved with a fish skin, or are completed without polishing (g); that is, as soon as they are finished; and there are several ways by which they are defiled. A bed is defiled, , "by one that is defiled with the dead" (h); that is, who has touched a dead body, and he sits upon the bed, or touches it, he defiles it. Again, a bed that is made to lie upon, is defiled, "by treading" (i); that is, it is defiled if a man, or a woman, that has a "gonorrhoea", or a menstruous woman, or one in childbirth, or a leper, should sit, stand; lie, hang, or lean upon it; yea, if any thing should touch it, which has been touched by any of these. Also, a bed which is not made for to lie upon, but to lay a dead body on, is defiled in the same way; and so are even the pillow and bolster (k). Now these were to be washed when they had received any defilement, and that by immersion. Their canons run thus:

"hjm, "a bed", that is wholly defiled, if "he dips" it, part by part, it is pure (l);''

again (m),

"hjmh ta wb lybjh, "if he dips the bed in it", (the pool of water,) although its feet are plunged into the thick clay (at the bottom of the pool), it is clean.''

If it should be insisted upon, that it ought to be shown and proved, that the very bolsters and pillows on which they lay and leaned, were washed in this way, we are able to do it:

, "a pillow", or "a bolster" of skin, when a man lifts up the ends, or mouths of them, out of the water, the water which is within them will be drawn; what shall he do? "he must dip them", and lift them up by their fringes (n).''

In short, it is a rule with the Jews, that

"wheresoever, in the law, washing of the flesh, or of clothes, is mentioned, it means nothing else than the dipping of the whole body in water--for if any man wash himself all over, except the top of his little finger, he is still in his uncleanness (o).''

So that the evangelist uses the words and most properly, without departing from their primary and literal sense; nor could he have used words more appropriate and fit. Various rules, concerning these things, may be seen in the treatises "Celim" and "Mikvaot". Hence it appears, with what little show of reason, and to what a vain purpose this passage is so often appealed to, to lessen the sense of the word "baptizo"; as if it did not signify to dip, but a sort of washing, short of dipping; though what that washing is, is not easy to say, since vessels and clothes are in common washed by putting them into water, and covering them with it: this passage therefore is of no service to those who plead for sprinkling, or pouring water in baptism, in opposition to immersion; nor of any disservice, but of real use to those who practise immersion, and must confirm them in it. Nor need they have recourse to a various reading, which one of the manuscripts in the Bodleian Library furnishes with, which is, unless they are sprinkled; which reading must be wrong, not only because, contrary to all other copies, but also to the usages of the Jews in the washing of themselves.

(u) Maimon. in Misn. Chagiga, c. 2. sect. 7. (w) Ib. Hilch. Abot Tumaot, c. 13. sect. 8. (x) Ib. Hilch. Mikvaot, c. 9. sect. 5. (y) Maimon. Hilch. Mikvaot, c. 1. sect. 3. (z) T. Bab. Sabbat, fol. 118. 1. Vid. Maimon. Hilch. Sabbat, c. 23. 7. (a) Maimon. Hilch. Maacolot Asurot, c. 17. sect. 3, 5, 6. (b) Maimon. Hilch. Abot Hatumaot, c. 12. sect. 6. (c) Ib. Hilch. Celim, c. 4. sect. 1. (d) Misn. Celim, c. 22. sect. 1, 2. (e) Ib. c. 16. sect. 1. (f) Misn. Mikvaot, c. 9. sect. 5. Maimon. Hilchot Mikvaot, c. 8. sect. 2. (g) Misn. Celim, c. 16. sect. 1. Maimon. Hilch. Celim, c. 5. sect. 1. (h) Maimon ib. c. 27. sect. 8. (i) Misn. Celim, c. 18. sect. 5, 6. & c. 24. sect. 8. Maimon. ib. c. 27. sect. 7. (k) Misn. Celim, c. 23. sect. 4. (l) Maimon. Hilch. Celim. c. 26. sect. 14. (m) Misn. Mikvaot, c. 7. sect. 7. (n) Ib. sect. 6. & Celim, c. 16. 4. (o) Maimon. Hilch. Mikvaot, c. 3. 2.

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

4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.

Ver. 4. Washing of cups] βαπτισμους, baptisms. The Pharisees were great washers of the outside. Whence Justin Martyr calls them Baptists, by a peculiar epithet.

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.

Washed: literally, baptized. By beds are not understood night beds, but couches to eat upon, as it was then the custom. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

4. Except they wash — That is, except they baptize. A different word from the previous word rendered wash. So also in this verse the baptism of cups and pots, brazen vessels and tables. Tables — The Greek word thus translated should be rendered couches; meaning the couches upon which they used to recline at meals. We cannot suppose these couches were wholly immersed in or under water, a process which would be very likely, if often performed, to be destructive to them. We cannot but believe that these, like the “divers washings” mentioned by Saint Paul in Heb_9:10, were sprinklings or affusion.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And when they come from the market (apo agorav); literally, and from the market-place; there is no verb in the principal manuscripts, although the Cambridge Codex has otan elywsin , and the old Latin gives redeuntes. In the market-place there would be every kind of men and things, clean and unclean, by contact with which they feared that they might be polluted; and so they considered that they had need to cleanse themselves from this impurity by a more careful and complete ablution. Another Greek word is used here, namely, baptiswntai . In the former verse the word is niqwntai , a more partial and superficial kind of washing than that implied in baptizw . It should, however, be added that two of the great uncials, Vatican and Sinaitic, have rantiswntai , "sprinkle themselves," instead of baptiswntai an authority sufficient to justify the Revisers of 1881 in putting it into the margin. The washing of cups, and pots, and brasen vessels, and of tables. The words (kai klinwn) wrongly rendered, "and of tables because they could only mean "couches have not sufficient authority to be retained in the text. "Cups" (pothriwn) mean "drinking vessels." The "pot" (xesthv) is a Roman word, sextarius, a small liquid measure, the sixth part of a congius, corresponding nearly to the English gallon, so that xesthv would be rather more than a pint measure. Brasen v essels. These would probably be copper vessels, such as are still used in Syria for cooking purposes. These are particularly mentioned. Earthenware vessels would be broken. Which they have received to hold (a parelabon kratein); literally, which they received to hold: observe the aorist.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Washing of cups and pots and brazen vessels and couches - The Greek word (baptisms) means indifferently either washing or sprinkling. The cups, pots, and vessels were washed; the couches sprinkled.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

4. When they come from the market, except they wash, they eat not. In the Greek, not the word rendered “wash” elsewhere in the passage, but baptize. Abbott renders it “plunge” and says: “Apparently, in the ritual of the Pharisees, washing by pouring on water sufficed for those who remained at home, but immersion of the hands in water was required of those who had gone abroad.” Many other things. They not only insisted on washing the hands, because of the tradition, but also, many other things. Geikie says: “The law of Moses required purifications in certain cases (Lev. 12:1–5), but the rabbis had preverted the spirit of Leviticus in this as in other things, for they taught that food and drink could not be taken with a good conscience when there was the possibility of ceremonial defilement. If every perceivable precaution had not been taken, the person or the vessel used might have contracted impurity, which would thus be conveyed to the food, and through the food to the body, and by it to the soul. Hence it had been long a custom, and latterly a strict law, that before every meal not only the hands, but even the dishes, couches, and tables, should be scrupulously washed.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. ῥαντίσωνται ([1391][1392] and 8 cursives) should probably be preferred to βαπτίσωται ([1393][1394][1395][1396]) and other variants. [1397][1398][1399][1400] omit καὶ κλινῶν.

[1391] 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.

[1392] 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.

[1393] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1394] 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.

[1395] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1396] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1397] 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.

[1398] 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.

[1399] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1400] 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.

4. ἀπʼ ἀγορᾶς. On coming from market, where they might come in contact with persons or things that were ceremonially unclean. We have ἀπὸ δείπνου (Hdt. i. 126, ii. 78, Mar 7:18) similarly used; ἀπὸ νεκροῦ (Sirach 31[34]:25).

ἐὰν μὴ ῥαντίσωνται. See crit. note. Sprinkling did not seem to be in harmony with πυγμῇ νίψνωται, and hence the change to βαπτίσωνται. If βαπτ. be adopted, it would mean bathing the hands rather than the whole person. Either verb might be used of holding the hands over a basin and having water poured over them. Cf. Justin, Try. 46. Tatian seems to have understood the sentence as meaning that the Jews do not eat what they bring from market without purifying it, which is not the meaning.

παρέλαβον. The right verb to use of those who received παραδόσεις.

ξεστῶν. The jugs in which the water for drinking or purifying was kept. A μετρητής (Joh 2:6) held about 50 ξέσται. Here, however, the word is not used of a definite measure, sextarius, but of a household vessel without reference to size. Vulg. has urceus, a jug with one handle. The addition, καὶ κλινῶν (see crit. note), would not mean “and tables,” but “and couches,” for reclining at table, or possibly “and beds,” for sleeping on at night. Syr-Sin. omits καὶ χαλκίων.

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.

4. ἀπʼ ἀγ.] i.e. (as indeed some mss. insert: see var. readd.) ὅταν ἔλθωσιν. Winer, § 66. 2 note, takes ἀπʼ ἀγορᾶς with ἐσθίωσιν, justifying it by Arrian, Epict. iii. 19. 5, φαγεῖν ἐκ βαλανείου.

βαπτ. is variously understood,—of themselves, or the meats bought. It certainly refers to themselves; as it would not be any unusual practice to wash things bought in the market:—but probably not to washing their whole bodies: see below.

ξεστ., not from ξέω, to polish, but a corruption of sextarius. See the passage of Josephus cited in the reff.

χαλκ., brazen vessels; earthen ones, when unclean, were to be broken, Lev 15:12.

These βαπτισμοί, as applied to κλινῶν (meaning probably here couches (triclinia) used at meals), were certainly not immersions, but sprinklings or affusions of water. On the whole subject, see Lightfoot ad loc.

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

4. ἐὰν μὴ βαπτίσωνται—unless they bathe, Amer. Rev. The contrast between this and the preceding case is indicated by the ἀπὸ ἀγορᾶς, from the market place. These words are put first, in order to indicate that this is a special case, inasmuch as in the market place they would contract special defilement, owing to its being a place of public resort, where they would meet all sorts and conditions of men. This case would require special treatment, denoted by the difference between νίψωνται τ. χεῖρας, and βαπτίσωνται, they wash their hands, and they wash themselves all over. This case required the washing of the whole body. For instances of such washings, see Lev 14:8, Lev 14:9, Lev 14:15:5, Lev 14:6, Lev 14:8, Lev 14:10, Lev 14:11, Lev 14:13, Lev 14:16, Lev 14:21, Lev 14:22, Lev 14:27, Lev 14:16:4, Lev 14:24, Lev 14:26, Lev 14:22:6. Moreover, Edersheim says that immersion of the things washed was the Jewish ritual provided in such cases. Dr. Morison contends that sprinkling was the ritual method provided in such cases, and attempts to overthrow the plain meaning of the word by the supposed custom. But he does not prove the custom, only the supposed impossibility of wholesale bathing. Moreover, the contrast would be a very lame one in that case, since the custom required careful washing of the hands, and so an actual removal of defilement, but in the case of extreme defilement, only a sprinkling of the body for form’s sake is supposed. And his argument, that words constantly undergo such changes, amounts to nothing, as it is unaccompanied by proof that this word has gone through the process of change.

WH. non marg. RV.marg. ῥαντίσωνται, sprinkle, instead of βαπτίσωνται, with א B 40, 53, 71, 86, 237, 240, 244, 259. A manifest emendation.

παρέλαβον—the counterpart of παράδοσιν, denoting the process of receiving a thing by transmission, as the latter does its giving. ποτηρίων κ. ξεστῶν κ. χαλκίων—cups, and wooden vessels, and brazen vessels. κ. κλινῶν,—and of beds, is omitted.1 Edersheim shows that the Jewish ordinance required immersions, βαπτισμοὺς, of these vessels.

Omit καὶ κλινῶν, Tisch. WH. RV. א BL Δ 102, Memph.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.