50—58.
54. Ὁ δὲ ἑκατόνταρχος καὶ ot μετ
333
αὐτοῦ τηροῦντες τὸν ᾿Ιησοῦν,
ἰδόντες τὸν σεισμὸν καὶ τὰ yevdueva,! ἐφοβήθησαν σφόδρα, λέγοντες,
“ec?
Αληθῶς Θεοῦ υἱὸς 2 Fv οὗτος.”
55- Ἠσαν δὲ ἐκεῖ γυναῖκες πολλαὶ ἀπὸ µακρόθεν θεωροῦσαι,
αἵτινες ἠκολούθησαν τῷ Ἰησοῦ ἀπὸ τῆς Γαλιλαίας, διακονοῦσαι αὐτῷ " 56. ἐν ats ἦν Μαρία ἡ Μαγδαληνή, καὶ Μαρία ἡ τοῦ Ιακώβου καὶ ‘loo µήτηρ, καὶ ἡ µήτηρ τῶν υἱῶν Ζεβεδαίου.
57. ὌΟΨΙΑΣ δὲ γενομένης, ἦλθεν ἄνθρωπος πλούσιος ἀπὸ ᾿Αριμα- θαίας, τοὔνομα Ιωσήφ, ὃς καὶ αὐτὸς ἐμαθήτευσεξ τῷ ᾿Ιησοῦ : 58. οὗτος προσελθὼν τῷ Πιλάτω, ἠτήσατο τὸ σῶμα τοῦ ᾿Ιησοῦ.
1 γινοµενα in BD 33.
2 BD have wos θεου (W.H. in margin).
3So in BLA. SCD have εµαθητευθη, which, though adopted by Tisch and W.H. (text), may be suspected of assimilation to the form used in Chap. xiii. 52,
xxviii. 19. Vide below.
ness, expanding and going into details, giving, é.g., the names of those who rose: Abraham, Isaac, Jacob, ete. (Vide Evang. Nicod., ο. 17, and The Acts of Pilate in Thilo’s Codex Apocryphus, N. T., p. 810). —Ver.53. μετὰ τὴν ἔγερσιν αὐτοῦ, after the raising (active) of Jesus (by God), ἐ.ε., after Christ’s own resurrection : not after the raising (of them) by Him, as if αὐτοῦ were genitive subjective. So Fritzsche, who, however, brackets the phrase as a doubtful reading. ἔγερσιν occurs here only in Ν. T.—Ver. 54. ἑκατόνταρχος = κεντυρίων in Mk., the officer in charge of the detachment entrusted with the execution, not hitherto mentioned.— oi pet αὐτοῦ, etc.: the whole military party make pious reflections in Mt.; in Mk., with more probability, the centurion only.—Kat τὰ γινόμενα, and (generally) the things happening, the earthquake included. For a similar use of καὶ vide XXVi. 5ο.---υἱὸς θεοῦ: Lk. substitutes for this ‘‘a just man’’. In the centurion’s mouth the words would mean more than that and less than the sense they bear for a Christian =a hero, an extraordinary man. Yet Lk.’s rendering is to the point, because the Roman soldier is conceived as seeing in the events the anger of the gods at the treatment of an innocent man.—Ver. 55. ‘yuvatkes, women, bolder than men, love casting out fear. Lk. associates with them others called ot γνωστοὶ αὐτῷ, His acquaintance, which might include the disciples. Though they fled panic-stricken they may have tallied and returned to see the end, either along with the women or mixed in the crowd, and so have become qualified afterwards for witnessing to what hap-
pened. It is no argument against this that no mention is made of them in the narratives. Itis no part of the plan of the evangelists to indicate the sources of their information. The women are not mentioned for this purpose, but because they have a part to play in the sequel. If they had been introduced as witnesses it would not have been made so clear that they stood “afar off”’ (ἀπὸ µακρόθεν). In like manner that Peter followed his Master to the judgment hall is told, not that he may be available as a witness, but because there is a story of denial to relate about him.—odAai, many, a tribute to the impression made on feminine hearts by the Galilean ministry ; for it was from Galilee they came, as the following clause states (αἵτινες, etc., defining them as women who knew Him well, loved Him warmly, and served Him devotedly).—Ver. 56. ἐν ais: three out of the many named, with a reference to the sequel, or as the best known. Mary of Magdala (first mention in Mt.), Mary, the mother of a well-known pair of brothers, and the mother of the sons of Zebedee (Salome in Mk.).
Vv. 57-66. Burial (Mk. xv. 42-47, Lk. xxiii. 50-56). ἠλθεν, etc., there came (to the place of crucifixion, the centre of interest in the preceding narrative) a man (unknown to readers), vich (this fact put in the forefront by Μι.---εὐσχήμων βουλευτής in Mk. On εὐσχήμων Phrynichus remarks that the vulgar take it as = rich, or in good social position, while the ancients took it as applying to the noble or symmetrical. Mt. may be following vulgar usage, but also with an eye to Is. ΠΠ. ο: ‘‘ with the rich in