KJV: 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.
YLT: and, coming from the market-place, if they do not baptize themselves, they do not eat; and many other things there are that they received to hold, baptisms of cups, and pots, and brazen vessels, and couches.
Darby: and on coming from the market-place, unless they are washed, they do not eat; and there are many other things which they have received to hold, the washing of cups and vessels, and brazen utensils, and couches),
ASV: and when they come from the market-place, except they bathe themselves, they eat not; and many other things there are, which they have received to hold, washings of cups, and pots, and brasen vessels.)
| ἀπ’ | [on coming] from |
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Parse: Preposition Root: ἀπό Sense: of separation. |
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| ἀγορᾶς | the market |
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Parse: Noun, Genitive Feminine Singular Root: ἀγορά Sense: any assembly, especially of the people. |
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| βαπτίσωνται | they wash |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Plural Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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| ἐσθίουσιν | they eat |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἐσθίω Sense: to eat. |
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| ἄλλα | other things |
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Parse: Adjective, Nominative Neuter Plural Root: ἄλλος Sense: another, other. |
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| πολλά | many |
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Parse: Adjective, Nominative Neuter Plural Root: πολύς Sense: many, much, large. |
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| ἐστιν | there are |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| παρέλαβον | they received |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
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| κρατεῖν | [for them] to hold to |
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Parse: Verb, Present Infinitive Active Root: κρατέω Sense: to have power, be powerful. |
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| βαπτισμοὺς | washings |
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Parse: Noun, Accusative Masculine Plural Root: βαπτισμός Sense: a washing, purification effected by means of water. |
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| ποτηρίων | of cups |
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Parse: Noun, Genitive Neuter Plural Root: ποτήριον Sense: a cup, a drinking vessel. |
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| ξεστῶν | vessels |
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Parse: Noun, Genitive Masculine Plural Root: ξέστης Sense: a sextarius. |
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| χαλκίων | utensils |
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Parse: Noun, Genitive Neuter Plural Root: χαλκίον Sense: a (copper or) brazen vessel. |
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| κλινῶν› | couches for dining |
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Parse: Noun, Genitive Feminine Plural Root: κλινάριον Sense: a small bed, a couch. |
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Greek Commentary for Mark 7:4
Ceremonial defilement was inevitable in the mixing with men in public. This αγορα agora from αγειρω ageirō to collect or gather, was a public forum in every town where the people gathered like the courthouse square in American towns. The disciples were already ceremonially defiled. [source]
First aorist middle subjunctive of βαπτιζω baptizō dip or immerse. Westcott and Hort put ραντισωνται rantisōntai in the text translated “sprinkle themselves” in the margin of the Revised Version, because Aleph, B, and some of the best cursives have it. Gould terms ραντισωνται rantisōntai “a manifest emendation,” to get rid of the difficulty of dipping or bathing the whole body. Meyer says: “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.” This is not the place to enter into any controversy about the meaning of βαπτιζω baptizō to dip, ραντιζω rantizō to sprinkle, and εχχεω eccheō to pour, all used in the New Testament. The words have their distinctive meanings here as elsewhere. Some scribes felt a difficulty about the use of βαπτισωνται baptisōntai here. The Western and Syrian classes of manuscripts add “and couches” (και κλινων kai klinōn) at the end of the sentence. Swete considers the immersions of beds (βαπτισμους κλινων baptismous klinōn) “an incongruous combination.” But Gould says: “Edersheim shows that the Jewish ordinance required immersions, βαπτισμους baptismous of these vessels.” We must let the Jewish scrupulosity stand for itself, though “and couches” is not supported by Aleph, B L D Bohairic, probably not genuine. [source]
Another of Mark's Latin words, adapted from the Latin sextarius, a pint measure. Wyc., cruets. Tynd., cruses. [source]
Two of the most important manuscripts, however, read ῥαντίσωνται , sprinkled themselves. See Rev., in margin. This reading is adopted by Westcott and Herr. The American Revisers insist on bathe, instead of wash, already used as a translation of νίψωνται (Mark 7:3). 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 ( ἐβάπτιζον ) many of the ships.” Josephus (“Jewish War,” 4., 3,3), says of the crowds which flocked into Jerusalem at the time of the siege, “They overwhelmed ( ἐβάπτισαν )-DIVIDER- the city.” In a metaphorical sense Plato uses it of drunkenness: drowned in drink ( βεβαπτισμένοι , “Symposium,” 176); of a youth overwhelmed ( βαπτιζόμενον )-DIVIDER- with the argument of his adversary (“Euthydemus,” 277). -DIVIDER- -DIVIDER- In the Septuagint the verb occurs four times: Leviticus 11:32 (of vessels); Leviticus 11:40 (of clothes); Numbers 8:6, Numbers 8:7 (sprinkling with purifying water); Exodus 30:19, Exodus 30:21 (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare Luke 11:38; Hebrews 9:10; Mark 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 Matthew 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” (Chap. VII.). [source]
More literally, copper. [source]
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 βαπτισμοὺς as immersion. [source]
Reverse Greek Commentary Search for Mark 7:4
See on Mark 7:4. [source]
Two of the most important manuscripts, however, read ῥαντίσωνται , sprinkled themselves. See Rev., in margin. This reading is adopted by Westcott and Herr. The American Revisers insist on bathe, instead of wash, already used as a translation of νίψωνται (Mark 7:3). 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 ( ἐβάπτιζον ) many of the ships.” Josephus (“Jewish War,” 4., 3,3), says of the crowds which flocked into Jerusalem at the time of the siege, “They overwhelmed ( ἐβάπτισαν )-DIVIDER- the city.” In a metaphorical sense Plato uses it of drunkenness: drowned in drink ( βεβαπτισμένοι , “Symposium,” 176); of a youth overwhelmed ( βαπτιζόμενον )-DIVIDER- with the argument of his adversary (“Euthydemus,” 277). -DIVIDER- -DIVIDER- In the Septuagint the verb occurs four times: Leviticus 11:32 (of vessels); Leviticus 11:40 (of clothes); Numbers 8:6, Numbers 8:7 (sprinkling with purifying water); Exodus 30:19, Exodus 30:21 (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare Luke 11:38; Hebrews 9:10; Mark 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 Matthew 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” (Chap. VII.). [source]
See on Mark 7:4. [source]
Second aorist middle participle of επιλαμβανω epilambanō as in Acts 9:27; Acts 17:19, but here with hostile intent. Dragged (ειλκυσαν heilkusan). First aorist active indicative of ελκυω helkuō late form of the old verb ελκω helkō (also in James 2:6) to draw as a sword, and then to drag one forcibly as here and Acts 21:30. It is also used of spiritual drawing as by Jesus in John 12:32. Here it is by violence. Into the marketplace Into the Roman forum near which would be the courts of law as in our courthouse square, as in Acts 17:17. Marketing went on also (Mark 7:4), when the crowds collect (Mark 6:56), from αγειρω ageirō to collect or gather. Unto the rulers (επι τους αρχοντας epi tous archontas). General Greek term for “the magistrates.” [source]
Into the Roman forum near which would be the courts of law as in our courthouse square, as in Acts 17:17. Marketing went on also (Mark 7:4), when the crowds collect (Mark 6:56), from αγειρω ageirō to collect or gather. Unto the rulers (επι τους αρχοντας epi tous archontas). General Greek term for “the magistrates.” [source]
Better, from man. Παρὰ fromemphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ , with the single exception of 1 Corinthians 11:23( ἀπὸ ). The simple λαμβάνω usually with παρὰ , but with ἀπὸ , 1 John 2:27; 1 John 3:22. [source]
For sprinkling see on 1Peter href="/desk/?q=1pe+1:2&sr=1">1 Peter 1:2. The verb only in Hebrews, except Mark 7:4. For the unclean rend. them that have been defiled. The literal rendering of the participle brings out better the incidental or occasional character of the defilement. [source]
Not laying again as a foundation the teaching ( διδαχὴν ) of baptisms. βαπτισμός only here, Hebrews 9:10, and Mark 7:4. The common form is βάπτισμα . Neither word in lxx or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism. [source]
The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
Genitive absolute with first aorist passive participle feminine singular of λαλεω laleō The author uses the account in Exodus 24:3. “with characteristic freedom” (Moffatt). There is nothing there about the water, the scarlet wool It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Numbers 10:2-10). Both the book itself (εραντισεν auto te to biblion). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in Exodus 40:9.; Leviticus 8:10. and applies blood to all the details. Sprinkled (ραντιζω erantisen). First aorist active indicative from ραντος rantizō (from ραινω rantos and this from βαπτιζω rainō), like βαπτω baptizō from baptō Cf. Mark 7:4; Hebrews 10:22; Revelation 19:13. [source]