Mark 7:3
in Mark 7Now in holding to the tradition of the elders, the Pharisees and all the Jews do not eat until they wash their hands ceremonially.
BSB
The same verse in ASV and KJV ▾
ASV
(For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders;
KJV
For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
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This verse in Mark 7
Commentary
6 notes on this verseFor the Pharisees, and all the Jews,.... The far greater part of them; all, excepting the Sadducees; and especially the Pharisees, were very tenacious of this tradition of washing hands before eating: hence Pharisees are described as such, אוכלי חוליהן בטהרה, "that eat their common food with cleanness" (n), i.e. of hands: these, except they wash their hands oft, eat not; or except they wash very cautiously, with great care, diligence, and exactness, as the Syriac version suggests; and about which there are various rules given, to be observed with great strictness (o).
This site's exposition
they wash their hands ceremonially
on Mark 7:3-4
The washings Mark lists, of hands, cups, pitchers, kettles, and couches for dining, came from the tradition of the elders. The Pharisees held this oral teaching as binding as Scripture, though the law of Moses commands none of it.
The record, by era
The Puritans and the Awakening1 voice
What the practice of Christ's disciples was; they knew what the law was, and the common usage; but they understood themselves so well that they would not be bound up by it: they ate bread with defiled, that is, with unwashen, hands,
The Nineteenth Century3 voices
Except they wash their hands - πυγμῃ, the hand to the wrist - Unless they wash the hand up to the wrist, eat not. Several translations are given of this word; that above is from Dr. Lightfoot, who quotes a tradition from the rabbins, stating that the hands were to be thus washed. This sort of washing was, and still continues to be, an act of religion in the eastern countries.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
This passage contains a humbling picture of what human nature is capable of doing in religion. It is one of those Scriptures which ought to be frequently and diligently studied by all who desire the prosperity of the Church of Christ. The first thing which demands our attention in these verses, is the low and degraded condition of Jewish religion, when our Lord was upon earth . What can be more deplorable than the statement now before us? We find the principal teachers of the Jewish nation finding fault, "because our Lord's disciples ate bread with unwashed hands!" We are told that they attached great importance to the washing of cups, and pots, and bronze vessels, and tables!" In short, the man who paid most rigid attention to mere external observances of human invention was reckoned the holiest man! The nation, be it remembered, in which this state of things existed, was the most highly favored in the world. To it, was given the law on Mount Sinai, the service of God, the priesthood, the covenants, and the promises. Moses, and Samuel, and David, and the prophets, lived and died among its people. No nation upon earth ever had so many spiritual privileges. No nation ever misused its privileges so fearfully, and so thoroughly forsook its own mercies. Never did fine gold become so dim! From the religion of the books of Deuteronomy and Psalms, to the religion of washing hands, and pots, and cups — how great was the fall! No wonder that in the time of our Lord's earthly ministry, He found the people like sheep without a shepherd. External observances alone feed no consciences and sanctify no hearts! Let the history of the Jewish church be a warning to us never to trifle with false doctrine. If we once tolerate it we never know how far it may go, or into what degraded state of religion we may at last fall.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
This passage contains a humbling picture of what human nature is capable of doing in religion. It is one of those Scriptures which ought to be frequently and diligently studied by all who desire the prosperity of the Church of Christ. The first thing which demands our attention in these verses, is the low and degraded condition of Jewish religion, when our Lord was upon earth . What can be more deplorable than the statement now before us? We find the principal teachers of the Jewish nation finding fault, "because our Lord's disciples ate bread with unwashed hands!"
How the passage was read
On Mark 7:1-23On Mark 7:1-23
Mark explaining Jewish practice to outsiders
Mark pauses mid-story to explain handwashing to his readers: “the Pharisees, and all the Jews, except they wash their hands oft, eat not” (7:3-4). A Gospel writer translating Jewish practice for outsiders is this layer's own method inside the canon. The washing is netilat yadayim, a ritual pouring over the hands before bread, extending priestly purity to the ordinary table; the Mishnah gives it a whole tractate (Yadayim 1:1), and its schools debated the meal's washings in detail (Berakhot 8:2 records a Hillel-Shammai dispute over the order of washing and mixing the cup). The korban vow Jesus then confronts, property locked away from one's parents by a dedication formula, is explained in this site's note on Numbers 30.
Verse 19's closing phrase, which most translations render “thus he declared all foods clean,” asks for plain honesty at the point of contact: observant Judaism keeps the food laws (kashrut) to this day and does not read the verse as ending them; the Christian church, reading Mark with Acts 10 and 15, historically has. The entry states the difference as difference. What both readings share is the verse's own center: defilement is not conquered at the lips but at the heart, “for from within, out of the heart of men, proceed evil thoughts.”
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Yadayim 1:1 (the handwashing rite) · Mishnah Berakhot 8:2 (the schools on the meal's washings)
The words behind it
20 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| οἱ | hoi | <the> | G3588 → | 19766 times |
| γὰρ | gar | For | G1063 → | 1039 times |
| Φαρισαῖοι | pharisaioi | the Pharisees | G5330 → | 97 times |
| καὶ | kai | and | G2532 → | 9120 times |
| πάντες | pantes | all | G3956 → | 1235 times |
| οἱ | hoi | the | G3588 → | 19766 times |
| Ἰουδαῖοι | ioudaioi | Jews | G2453 → | 192 times |
| ἐὰν | ean | only | G1437 → | 352 times |
| μὴ | me | unless | G3361 → | 1066 times |
| πυγμῇ | pugmea | with a fist | G4435 → | |
| νίψωνται | nipsontai | they shall wash | G3538 → | |
| τὰς | tas | the | G3588 → | 19766 times |
| χεῖρας, | cheiras | hands, | G5495 → | 175 times |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἐσθίουσιν | esthiousin | eat | G2068 → | 65 times |
| κρατοῦντες | kratountes | holding | G2902 → | 47 times |
| τὴν | ten | the | G3588 → | 19766 times |
| παράδοσιν | paradosin | tradition | G3862 → | 13 times |
| τῶν | ton | of the | G3588 → | 19766 times |
| πρεσβυτέρων· | presbuteron | elders; | G4245 → | 65 times |
οἱ<the>
hoiG3588 →19766 times
γὰρFor
garG1063 →1039 times
Φαρισαῖοιthe Pharisees
pharisaioiG5330 →97 times
καὶand
kaiG2532 →9120 times
πάντεςall
pantesG3956 →1235 times
οἱthe
hoiG3588 →19766 times
ἸουδαῖοιJews
ioudaioiG2453 →192 times
ἐὰνonly
eanG1437 →352 times
μὴunless
meG3361 →1066 times
πυγμῇwith a fist
pugmeaG4435 →
νίψωνταιthey shall wash
nipsontaiG3538 →
τὰςthe
tasG3588 →19766 times
χεῖρας,hands,
cheirasG5495 →175 times
οὐκnot
oukG3756 →1664 times
ἐσθίουσινeat
esthiousinG2068 →65 times
κρατοῦντεςholding
kratountesG2902 →47 times
τὴνthe
tenG3588 →19766 times
παράδοσινtradition
paradosinG3862 →13 times
τῶνof the
tonG3588 →19766 times
πρεσβυτέρων·elders;
presbuteronG4245 →65 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Colossians 2:8See to it that no one takes you captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ.
it leads to
- 1 Timothy 6:20
O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,”
- Ephesians 5:6
Let no one deceive you with empty words, for because of such things the wrath of God is coming on the sons of disobedience.
- Matthew 7:15
Beware of false prophets. They come to you in sheep’s clothing, but inwardly they are ravenous wolves.
- Galatians 4:9
But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them…
- 1 Corinthians 3:18–19
Let no one deceive himself. If any of you thinks he is wise in this age, he should become a fool, so that he may become wise.
- 1 Timothy 6:20
Through
Mark 7:13Thus you nullify the word of God by the tradition you have handed down. And you do so in many such matters.”
it leads to
- Mark 7:9
He went on to say, “You neatly set aside the command of God to maintain your own tradition.
- Titus 1:14
and will pay no attention to Jewish myths or to the commands of men who have rejected the truth.
- Matthew 5:17–20
Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.
- Mark 7:9
Where this verse is studied
On this page
About Mark

This page draws on Adam Clarke, Commentary on the Bible; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); John Lightfoot, Horae Hebraicae et Talmudicae and Matthew Henry, Commentary on the Whole Bible.
