Mark 7:4

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

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

[1396] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 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 Mark 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 Mark 16:8. Photographic facsimile, 1889.

[1399] 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.

[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, Mark 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 (John 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.