328 ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΧΧΥΙΠ, 5 Ch ν. a1. ἄνθρωπον Κυρηναῖον, ὀνόματι Σίμωνα: τοῦτον 5 ἠγγάρευσαν ἵνα apy q John iv. Tov σταυρὸν αὐτοῦ.
{ Acts viii. 33- ΚΑΙ ἐλθόντες εἲς τόπον λεγόμενον Γολγοθᾶ, Ss! ἐστι λεγόμενος «Τὰ. xiii, 1 κρανίου τόπος, 34. Ἱἔδωκαν αὐτῷ Απιεῖν ὄξος μετὰ "χολῆς
(same const.).
1ο in most uncials.
Σοινον in NBDL (Tisch., W.H.). from Mk.
* ηθελησεν in BDL.
sumed by the head of Jesus (‘‘ consumpta a capite Jesu’). Taken off doubtless along with the rest, for there must be no mockery of Jesus or Jews before the public. Such proceedings only for the barracks (Holtz., H.C.).
Vv. 32-38. Crucifixion (Mk, xv. 21-27 ; Lk. xxiii. 26, 35-38).—This part of the story begins with the closing words of νετ. 31: ‘they led Him away to be crucified ”.—Ver. 32. ἐξερχόμενοι: going out (of the city) according to later Roman custom, and in harmony also with Jewish usage (Num. xv. 35, I Kings xxi. 23, Acts vii. 58).—av@p. Κυρ.: a man of Cyrene, in Libya, presumably recognisable as a stranger, with whom liberties might be taken.—jyydpeveav, compelled; a military requisition. Cf. at chap. v. 41.—tva ἄρῃ τ. o Jesus, carrying His cross according to the cus- tom, has broken down under His burden; Gethsemane, betrayal, the ordeal of the past sleepless night, scourging, have made the flesh weak. No compassion for Him in finding a substitute; the cross must be carried, and the soldiers will ποξ.--σταυρὸν: see on νετ. 35.— Γολγοθᾶ: Weiss remarks on the double λεγόμενον-- Ὀείοτα the name, and in the following interpretation—and thinks it a sign that Mt. is copying from Mk. One wonders indeed why Mt., writing for Jews, should explain the word at all.— κρανίου τόπος, place of a skull (“ Cal- variae locus,” Vulg., whence ‘ Calvary ” in Lk., A. V.), of skulls rather, say many interpreters; a place of execution, skulls lying all about (Jerome started this view). Recent interpreters (including Schanz) more naturally take the word as pointing to the shape of the hill. The locality is quite uncertain.
Ver. 34. olvov μετὰ χολῆς µ., wine mingled with gall. Mk. has ἐσμυρνισ- pévov otv., wine drugged with myrrh, a drink given by a merciful custom before execution to deaden the sense of pain.
. ΄ ‘ ΄ > ne 4 a μεμιγμενον * και γευσαμενος ουκ η ελε πιειν.
35. Σταυρώσαντες
? kpaviov τοπος Aeyopevos in NBL 1, 33 al. Weiss thinks it possible that owos has come
The wine would be the sour wine or ῥοσεα used by Roman soldiers. In Mk. Jesus declines the drink, apparently with- out tasting, desiring to suffer with clear mind. In Mt. He tastes (yevodpevos) and then declines, apparently because unpalatable, suggesting a different motive in the offerers, not mercy but cruelty; maltreatment in the very drink offered. To this view of the proceeding is ascribed the μετὰ χολῆς of Mt.’s text, not without the joint influence of Ps. Ixix. 22 (Meyer and Weiss). Harmonists strive to re- concile the two accounts by taking χολή as signifying in Hellenistic usage any bitter liquid (quamvis amaritiem, Els- ner), and therefore among other things myrrh, Prov. v. 4, Lament. iii. 15 (Sept.), in which χολή stands for worm-
wood, ον” , are cited in proof of this.
Against the idea that Mt.’s text has been altered from Mk.’s under the influence of Ps. Ixix. 22, is the retention of otvos (£05 in Ps. and in T. R.) and the absence ot any reference to the passage in the usual style—‘‘ that it might be fulfilled,” etc.
Ver. 35. σταυρώσαντες (from σταν- pow, to drive stakes; in later Greek, and in Ν. Τ., to impale on a stake, στανρός). All the evangelists touch lightly the fact of crucifixion, hurrying over the painful subject as quickly as possible; Mt., most of all, disposing of it in a participial clause. Many questions on which there has been much discussion suggest themselves, ¢.g., as to the struc- ture and form of the cross: did it consist of an upright beam (fpalus, stipes) and a cross beam (patibulum, antenna), or of the former only, the hands being nailed to the beam above the head? (so Fulda, Das Kreuz und die Kreuzigung, 1878). Was Christ’s cross a crux commissa (T) or a crux immissa (t)? Or is this dis- tinction a purely imaginary one, as Fulda (p. 126) maintains against Justus Lip-