Mark 7:2

ὅτι … ἐσθίουσιν ([1368][1369][1370][1371] 33) rather than ἐσθίοντας ([1372][1373][1374][1375] etc.). [1376][1377][1378][1379][1380] 33 omit ἐμέμψαντο, which was added to complete the construction; [1381] adds κατέγνωσαν.

[1368] 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 Mark 16:8. Photographic facsimile, 1911.

[1369] 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 Mark 16:8. Photographic facsimile, 1889.

[1370] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one.

[1371] 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.
[1372] 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.

[1373] 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 Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1374] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[1375] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[1376] 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 Mark 16:8. Photographic facsimile, 1911.

[1377] 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.
[1378] 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 Mark 16:8. Photographic facsimile, 1889.

[1379] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one.

[1380] 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.

[1381] 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 Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

2. καὶ ἰδόντες. The beginning of a new sentence, which is broken by a long parenthesis (Mark 7:3-4) and left unfinished.

ὅτι κοιναῖς χερσίν. See crit. note. We have ὄτι instead of infin. Mark 11:32; Mark 12:34. Κοινός was a technical term for what was “common” to the Gentiles but ceremonially unclean to the Jews; κοινὸν καὶ� (Acts 10:14; Acts 10:28; Acts 11:8; cf. Romans 14:14; 1Ma 1:47; 1Ma 1:62). Cf. εἰ δέ τις αἰτίαν ἔσχε κοινοφαγίας ἤ τινος ἄλλου τοιούτου ἁμαρτήματος (Joseph. Ant. IX. viii. 7; cf. XIII. i. 1). In N.T. κοινός is opposed to καθαρός and ἅγιος (Hebrews 10:29). Syr-Sin. has “when they had not washed their hands.”

τοῦτʼ ἔστιν�. Added for Gentile readers.

ἐσθίουσιν τοὺς ἄρτους. “Eat their bread”; cf. Mark 4:26; Mark 4:36; Mark 6:32. In this phrase the art. and the plur. are unusual both in N.T. (Mark 3:20; Matthew 15:2; Luke 14:1-2) and in LXX. (Genesis 37:25; Exodus 2:20; 2 Samuel 9:7). See crit. note.