KJV: For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
YLT: for the Pharisees, and all the Jews, if they do not wash the hands to the wrist, do not eat, holding the tradition of the elders,
Darby: (for the Pharisees and all the Jews, unless they wash their hands diligently, do not eat, holding what has been delivered by the ancients;
ASV: (For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders;
| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Φαρισαῖοι | the Pharisees |
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Parse: Noun, Nominative Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
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| Ἰουδαῖοι | Jews |
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Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| πυγμῇ | carefully |
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Parse: Noun, Dative Feminine Singular Root: πυγμή Sense: the fist, clenched hand. |
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| νίψωνται | they wash |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Plural Root: νίπτω Sense: to wash. |
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| χεῖρας | hands |
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Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| ἐσθίουσιν | eat |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἐσθίω Sense: to eat. |
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| κρατοῦντες | holding |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: κρατέω Sense: to have power, be powerful. |
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| παράδοσιν | tradition |
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Parse: Noun, Accusative Feminine Singular Root: παράδοσις Sense: giving up, giving over. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| πρεσβυτέρων | elders |
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Parse: Adjective, Genitive Masculine Plural Root: πρεσβύτερος Sense: elder, of age,. |
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Greek Commentary for Mark 7:3
Instrumental case, with the fist, up to the elbow, rubbing one hand and arm with the other hand clenched. Aleph had πυκνα pukna probably because of the difficulty about πυγμηι pugmēi (kin to Latin pugnus). Schultess considers it a dry wash or rubbing of the hands without water as a ritualistic concession. The middle voice νιπσωνται nipsōntai means their own hands. This verb is often used for parts of the body while λουω louō is used of the whole body (John 13:10). On the tradition of the elders see note on Matthew 15:2. [source]
Reverse Greek Commentary Search for Mark 7:3
The word is also used of deafness (Matthew 11:5; Mark 7:32; Luke 7:22). It means dull or blunted. Thus Homer applies it to the earth; the dull, senseless earth (“Iliad,” xxiv., 25). Also to a blunted dart (“Iliad,” xi., 390). The classical writers use it of speech, hearing, sight, and mental perception. In the New Testament, only of hearing and speech, the meaning in each case being determined by the context. [source]
Washing before meals was alone regarded as a commandment; washing after meals only as a duty. By and by the more rigorous actually washed between the courses, although this was declared to be purely voluntary. The distinctive designation for washing after meals was the lifting of the hands; while for washing before meat a term was used which meant, literally, to rub. If “holy,” i.e., sacrificial food was to be partaken of, a complete immersion of the hands, and not a mere “uplifting” was prescribed. As the purifications were so frequent, and care had to be taken that the water had not been used for other purposes, or something fallen into it that might discolor or defile it, large vessels or jars were generally kept for the purpose (see John 2:6). It was the practice to draw water out of these with a kind of ladle or bucket - very often of glass - which must hold at least one and a half egg-shells (compare draw out now, John 2:8). The water was poured on both hands, which must be free of anything covering them, such as gravel, mortar, etc. The hands were lifted up so as to make the water run to the wrist, in order to insure that the whole hand was washed, and that the water polluted by the hand did not again run down the fingers. Similarly, each hand was rubbed with the other (the fist), provided the hand that rubbed had been affused; otherwise, the rubbing might be done against the head, or even against a wall. But there was one point on which special stress was laid. In the “first affusion,” which was all that originally was required when the hands were not levitically “defiled,” the water had to run down to the wrist. If the water remained short of the wrist, the hands were not clean. See Mark 7:3 (Edersheim, “Life and Times of Jesus”). [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]
Μόγις , with difficulty; λάλος , speaking. Not absolutely dumb. Compare he spake plain, Mark 7:35. [source]
Mark alone notes no less than eleven occasions on which Jesus retired from his work, in order to escape his enemies or to pray in solitude, for rest, or for private conference with his disciples. See Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34. [source]
Rev., diligently. A word which has given critics much difficulty, and on which it is impossible to speak decisively. The Rev. gives in the margin the simplest meaning, the literal one, with the fist; that is, rubbing the uncleansed hand with the other doubled. This would be satisfactory if there were any evidence that such was the custom in washing; but there is none. Edersheim (“Life and Times of Jesus,” ii., 11, note) says “the custom is not in accordance with Jewish law.” But he elsewhere says (“The Temple,” 206, note), “For when water was poured upon the hands they had to be lifted, yet so that the water should neither run up above the wrist, nor back again upon the hand; best, therefore, by doubling the fingers into a fist. Hence (as Lightfoot rightly remarks) Mark 7:3, should be translated except they wash their hands with the fist. ” Tischendorf, in his eighth edition, retains an ancient reading, πυκνά , frequently or diligently, which may go to explain this translation in so many of the versions (Gothic, Vulgate, Syriac). Meyer, with his usual literalism gives with the fist, which I am inclined to adopt. [source]
Evidently Jesus knew of the plot to kill him, “perceiving it” (Matthew 12:15). “He and His would be safer by the open beach” (Swete). He has the disciples with him. Vincent notes that on eleven occasions Mark mentions the withdrawals of Jesus to escape his enemies, for prayer, for rest, for private conference with his disciples (Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34). But, as often, a great multitude (πολυ πλητος polu plēthos) from Galilee followed him. [source]
The only instance of this compound in the N.T. though in the lxx. The uncompounded form occurs in Mark 7:34 and it is common enough. The preposition ανα anȧ intensifies the meaning of the verb (perfective use). “The sigh seemed to come, as we say, from the bottom of his heart, the Lord‘s human spirit was stirred to its depths” (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. [source]
It had been a village, but Philip had enlarged it and made it a town or city As in the case of the deaf and dumb demoniac given also alone by Mark (Mark 7:31-37), so here Jesus observes the utmost secrecy in performing the miracle for reasons not given by Mark. It was the season of retirement and Jesus is making the fourth withdrawal from Galilee. That fact may explain it. The various touches here are of interest also. Jesus led him out by the hand, put spittle on his eyes (using the poetical and Koiné papyri word ομματα ommata instead of the usual οπταλμους opthalmous), and laid his hands upon him, perhaps all this to help the man‘s faith. [source]
ακουω Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2, Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [source]
First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in Matthew 7:28. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7.In the ears of the people (Ακοη eis tas akoas tou laou). ακουω Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2, Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [source]
Literally, cast; indicating the hasty movement required to bring him to the water before its agitation should have ceased. See on Mark 7:30; see on Luke 16:20. [source]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
Indefinite temporal clause with οταν hotan and the first aorist passive subjunctive of ταρασσω tarassō old verb to agitate (Matthew 2:3). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. To put me into the pool Final use of ινα hina and the second aorist active subjunctive of βαλλω ballō “that he throw me in” quickly before any one else. For this use of βαλλω ballō see Mark 7:30; Luke 16:20. But while I am coming Temporal use of the relative, “in which time” Εγω Egō (I) is emphatic. [source]
First aorist active indicative of the old verb πτυω ptuō for which see Mark 7:33. Χαμαι Chamai is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and John 18:6. Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. “That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it” (Dods). Cf. Mark 8:23. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe. He made clay Only use of πηλος pēlos old word for clay, in N.T. in this chapter and Romans 9:21. The kneading of the clay and spittle added another offense against the Sabbath rules of the rabbis. Anointed his eyes with the clay First aorist active indicative of επιχριω epichriō old verb, to spread on, anoint, here only and John 9:11 in N.T. “He spread the clay upon his eyes.” B C read επετηκεν epethēken (first aorist active indicative of επιτιτημι epitithēmi to put on). [source]
Properly, “washed them from ( ἀπό ) their stripes.” The verb λούειν , expresses the bathing of the entire body (Hebrews 10:23; Acts 9:37; 2 Peter 2:22); while νίπτειν commonly means the washing of a part of the body (Matthew 6:17; Mark 7:3; John 13:5). The jailer bathed them; cleansing them from the blood with which they were besprinkled from the stripes. [source]
Comparative adverb of πυκνος puknos old word, in N.T. only here and Luke 5:33 which see and 1 Timothy 5:23. Kin to πυγμη pugmē (Mark 7:3) which see from πυκω pukō thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense ελπιζων elpizōn), kept on sending for him (present tense μεταπεμπομενος metapempomenos), and kept on communing (imperfect active ωμιλει hōmilei from ομιλεω homileō old word as in Acts 20:11; Luke 24:14, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again. [source]
Lit., abounded over and above. Only here and 2 Corinthians 7:4. Compare ὑπερεπλεόνασε aboundedexceedingly, 1 Timothy 1:14; ὑπερπερισσῶς beyondmeasure, Mark 7:37; ὑπεραυξάνει ; groweth exceedingly, 2 Thessalonians 1:3. [source]
Only here in the New Testament. Distinctively of fighting with the fists, and evidently in allusion to the boxing-match. Rev., in margin, box. Etymologically akin to πυγμή thefist; see on oft, Mark 7:3. [source]
Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from πυκτης puktēs (pugilist) and that from πυγμη pugmē (fist). See note on Mark 7:3). [source]
Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains ουτως houtōs Αδηλως Adēlōs old adverb, only here in N.T. His objective is clear, with Christ as the goal (Philemon 3:14). He kept his eye on Christ as Christ watched him. Fight (πυκτευω pukteuō). Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from πυκτης puktēs (pugilist) and that from πυγμη pugmē (fist). See note on Mark 7:3). As not beating the air A boxer did this when practising without an adversary (cf. doing “the daily dozen”) and this was called “shadow-fighting” He smote something more solid than air. Probably ως ουκ αερα δερων ou negatives σκιαμαχια aera though it still occurs with the participle as a strong and positive negative. [source]
Double comparative (pleonastic use of μαλλον mallon more, with περισσοτερως perissoterōs more abundantly) as is common in the Koiné{[28928]}š (Mark 7:36; Philemon 1:23). [source]
The Pharisaic traditions which had been engrafted on the law. See Matthew 15:2, Matthew 15:6; Mark 7:3, Mark 7:13, and on 2 Thessalonians 2:15. [source]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων ho sulagōgōn). Articular present active participle of συλαγωγεω sulagōgeō late and rare (found here first) verb (from συλη sulē booty, and αγω agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Rend. when ye received the word of the message (which came ) from us, even the word of God. The words the word of the message from us form one conception, governed by παραλαβόντες havingreceived or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word ) is added in order to correct any possible false impression made by from us. Ἁκοή in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8: or the organ of hearing = ear, as Mark 7:35; Luke 7:1: or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς theword of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37. [source]
Or, being tickled in their hearing. Κνήθειν totickle, N.T.oolxx. Κνηθόμενοι itchingHesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. v.). Seneca says: “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Ἁκοή , A.V. ears, in N.T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24:6: in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1: hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and 2 Timothy 4:4. [source]
For κρατῆσαι tolay fast hold, see on Mark 7:3; see on Acts 3:11; see on Colossians 2:19. Προκειμένης lyingbefore or set before; destined or appointed. Mostly in Hebrews. Comp. 2 Corinthians 8:12; Judges 1:7. [source]
See on Mark 7:36; see on Acts 15:24. [source]
That is, “in faith,” feminine demonstrative referring to πιστις pistis The elders More nearly like “the fathers,” not the technical sense of elders (officers) usual in the N.T., but more like “the tradition of the elders” (Mark 7:3, Mark 7:5; Matthew 15:2). Had witness borne to them First aorist passive of μαρτυρεω martureō (cf. Hebrews 7:8), “were testified to.” [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]
First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
Holding fast or firmly. See on Mark 7:3; see on Acts 3:11. [source]
Read τοῦτο thisHolding ( κρατοῦντας )Holding fast or firmly. See on Mark 7:3; see on Acts 3:11. [source]
See on Mark 7:3; see on Acts 3:11. [source]
Second perfect predicate participle of ιστημι histēmi intransitive and followed by επι epi and the accusative case γωνιας gōnias as already in Revelation 3:20 Old word for angle (Matthew 6:5), also in Revelation 20:8.Holding Present active participle of κρατεω krateō to hold fast (Mark 7:3; John 20:23). The four winds (cf. Matthew 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Acts 27:14) were unfavourable (Charles). There is an angel of the fire (Revelation 14:18) and an angel of the waters (Revelation 16:5).That no wind should blow (ινα μη πνεηι ανεμος hina mē pneēi anemos). Negative purpose clause with ινα μη hina mē and the present active subjunctive, “lest a wind keep on blowing.”Upon any tree Accusative case here with επι epi rather than the preceding genitives (γησ ταλασσης gēsthalassēs), “upon the land or upon the sea,” but “against any tree” (picture of attack on the tree like a tornado‘s path). [source]
Present active participle of κρατεω krateō to hold fast (Mark 7:3; John 20:23). The four winds (cf. Matthew 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Acts 27:14) were unfavourable (Charles). There is an angel of the fire (Revelation 14:18) and an angel of the waters (Revelation 16:5).That no wind should blow (ινα μη πνεηι ανεμος hina mē pneēi anemos). Negative purpose clause with ινα μη hina mē and the present active subjunctive, “lest a wind keep on blowing.”Upon any tree Accusative case here with επι epi rather than the preceding genitives (γησ ταλασσης gēsthalassēs), “upon the land or upon the sea,” but “against any tree” (picture of attack on the tree like a tornado‘s path). [source]