59—66.
ἐγείρομαι.
τρίτης ἡμέρας: µήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ
335
64. κέλευσον οὖν * ἀσφαλισθῆναι τὸν τάφον ἕως Tijsk Acts xvi.
1 ψυκτὸς 3 κλέψωσιν
«αι x ” ~ [a 3 , ο 4 A - Αν ε αυτον, και ειπωσι τῷ λαῶ, Ηγέρθη ato των νγεκρων ᾽ και εσται η
ἐσχάτη | πλάνη χείρων τῆς πρώτης.”
“«Ἔχετε "' κουστωδίαν: ὑπάγετε, ἀσφαλίσασθε ὡς oidare.”
65. Ἔφη δὲ δ αὐτοῖς ὁ Πιλάτος, | here only
in Gospels, 66. Οἱ frequent in Epp.
δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον, σφραγίσαντες τὸν λίθον πι here and
μετὰ τῆς κουστωδίας.
in Ch. XKVil1. II,
1398 omit αντον, found in CDL al. (W.H. place it in margin). 2 yukros wanting in many uncials (Tisch., W.H. omit). 3 BL and other uncials omit Se (Tisch., W.H., in margin).
of rising again, and it was natural that at such a time they should not despise such reports.
Ver. 62. τῇ ἐπαύριον, the next day, i.e., ‘the Jewish Sabbath, curiously described as the day (ἤτις) μετὰ τὴν παρασκευήν, the more important day defined by refer- ence to the less important, suggesting that Mt. has his eye on Mk.’s narrative (xv. 42). So Weiss-Meyer.—Ver. 63. ἐκεῖνος: contemptuous reference, as to one not worthy to be named, and far off, a thing of the past removed for ever by death.—6é πλάνος: a wanderer in the first place, then derivatively, from the character of many wanderers, in N. T. a deceiver.—éyeipopat, present for future, expressing strong confidence.—Ver. 64. ἕωςτ.τρίτης ἡμέρας: the definite specifica- tion of time here and in ver. 63 may have been imported into the story in the course of the tradition.—H ἐσχάτη πλάνη, the last delusion = faith in the resurrection, belief in the Messiahship of Jesus being the first.—yetpwv, worse, not so much in character as in consequences, more serious.—Ver. 65. ἔχετε: probably im- perative, not indicative = have your watch, the ready assent of a man who thinks there is not likely to be much need for it, but has no objections to gratify their wish in a small matter. So most recent interpreters— Meyer, Weiss, Holtz., Weiz- sacker, Morison, Spk., Com., Alford. The Vulgate takes it as indicative = habetis, which Schanz follows. This rendering implies that Pilate wished them to be content with what they had already, either their own temple watch or soldiers already put at their disposal. Carr (Camb. N. T.) doubts the correctness of the modern interpretation on the ground that no clear example of the use of ἔχειν in “the sense of “to take’’ occurs in either classical or Hellenistic Greek.—xove- -twdtav, a cuard, a Latinism, a natural
word for the Roman Pilate to use.— ὑπάγετε ἀσφαλίσασθε, the three verbs: ἔχ. ὑπάγ. ἀσφαλ., following each other without connecting particles form an asyndeton “ indicating impatience on the part of Pilate” (Camb. N. T.).—ds οἴδατε, as ye know how.—Ver. 66. ἦσ- φαλίσαντο is to be taken with the last clause-—peta τῆς κουστωδίας, which points to the main means of securing the tomb against plunder. The participial clause—ogpayioavtes τὸν AiPov—is a parenthesis pointing to an additional precaution, sealing the stone, with a thread over it and sealed to the tomb at either end. The worthy men did their best to prevent theft, and—the resur- rection |
CHAPTER XXVIII. THE ReEsur- RECTION AND THE GREAT COMMISSION.
Vv. I-10. The open grave (Mk. xvi. 1-8, Lk. xxiv. 1-11).—Ver. 1. 6We ... . σαββάτων, a curious and puzzling note of time, inconsistent with itself if trans- lated “late on Sabbath, towards day- break on the first day of the week,” and on the assumption that the day is sup- posed to begin and end at sunset. That would give, as the time at which the events to be narrated happened, the atternoon of one day and the early morning of the next. Of course the two clauses are meant to coincide in meaning, and a way out of the difficulty must be sought. One is to take ὀψὲ as = post, after the Sabbath, or late in comparison with the Sabbath, σαββάτων in clause 1 being in effect a genitive of comparison. So Euthy. and Grotius, who take σαββ. as = the whole passover week, De Wette, Weizsiacker, etc. Another is to take ὀψὲ as = not later than, but late on, and to assume that the day is conceived to begin and end with sunrise according to the civil mode of reckoning. So Kypke, Meyer, Weiss, Morison. Authorities are divided as to