Mark 7:3

πυγμῇ ([1382][1383][1384][1385][1386][1387][1388]) rather than πυκνά ([1389], Vulg.). [1390] has πυκμη. Syr-Sin. omits.

[1382] 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.
[1383] 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.

[1384] 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.

[1385] 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.

[1386] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[1387] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[1388] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[1389] 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.

[1390] 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.

3. οἱ γὰρ Φαρισαῖοι. Another explanation inserted for Gentile readers. Mt. has nothing corresponding to Mark 7:3-4.

πάντες οἱ Ἰουδαῖοι. “All strict Jews,” those who wished to be δίκαιοι according to the regulations of the Scribes (Luke 1:6; Luke 2:25; Luke 18:9). The regulations of the Law (Leviticus 11-15; Numbers 5:1-4; Numbers 5:19) had been enormously increased by the Scribes, with the result that the right sense of proportion had been lost. People confounded what was ceremonially trivial with what was ceremonially important, and also what was purely ceremonial with what was moral, the former being often preferred to the latter. The longest of the six books of the Mishna (Tohârôth) treats of purification, and thirty Chapter s are given to the cleansing of vessels. Schürer, II. ii. pp. 106 f. D.C.G. art. “Purification.”

πυγμῇ. The word remains a puzzle in this connexion. “Up to the elbow” and “up to the fist” are impossible translations. “With the fist” is the best rendering; and this may be explained either literally, of rubbing a closed hand in the palm of the other hand, or metaphorically, of vigorous washing, = “diligently” (A.V. marg.).

νίψωνται. The verb is used of washing part of the body (Matthew 6:17; Matthew 15:2; 1 Timothy 5:10; Genesis 18:4; etc.), λούομαι being used of bathing the whole body (Acts 9:37; Hebrews 10:22; etc.), and πλύνω of washing clothes, nets, etc. (Revelation 7:14; Revelation 22:14; Luke 5:2). In Leviticus 15:11 we have all three verbs thus distinguished. See on John 13:10.

τὴν παράδοσιν τῶν πρεσβυτέρων. Traditions handed down for generations and sanctioned by great teachers were regarded by the Pharisees and their followers as of equal obligation with Scripture. The traditions were seldom wrong in themselves, but they were treated as of such importance that moral duties were neglected. This inevitably follows when right conduct is regarded as keeping certain rules. The acc. is used because the whole of the tradition (Mark 3:21; Mark 6:17), and not a part (Mark 1:31; Mark 5:41), is held. Only in this and the parallel passage (Matthew 15:2-6) is παράδοσις used in the Gospels. In 2 Thessalonians 2:15, κρατεῖτε τὰζ παραδόσεις is said of holding Christian traditions; cf. 1 Corinthians 11:2.