Vv. 8-10. Appearance of Fesus to the women on the way to deliver their message.— Ver. 8. ἀπελθοῦσαι: the reading of T. R. (ἐξελθ.) implies that they had been within the tomb, of which no mention is made in Matthew. They went away from, not out of, the tomb. --
κ---το.
ἔκειτο ὁ Κύριος.ὶ
3 a ο > [ή αὐτοῦ, ὅτι
3 i TadtNatavy: ἐκεῖ αὐτὸν ὄψεσθε. tdod,
6 ~ . κκ σι A, A , ετὰ ουσαι “ ταχυ απο TOU μνημειου μ.
ἕδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ.
> - - - > - 8 QA ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ," καὶ
Lal 35 αὐταῖς, λέγων, “ Χαίρετε.
τοὺς πόδας, καὶ προσεκύνησαν αὐτῶ.
337
7. καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς
ἠγέρθη ἀπὸ τῶν νεκρῶν: καὶ ἰδού, προάγει ὑμᾶς ets τὴν
εἶπον ὑμῖν. 8. Καὶ ἐξελ- φόβου καὶ χαρᾶς μεγάλης, 9. ds δὲ ἐπορεύοντο
ἰδού, 64 ᾿Ιησοῦς ἀπήντησεν 5
Αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ
10. τότε λέγει αὐταῖς 6
᾽νησοῦς: “Mi φοβεῖσθε: ὑπάγετε, ἀπαγγείλατε τοῖς ἀδελφοῖς µου,
ἵνα ἀπέλθωσιν eis τὴν Γαλιλαίαν, κἀκεῖ
µε ὄψονται.”
1 ΣΜΦΒ 33 omit ο κυριος (W.H. relegate to margin). 2 απελθουσαι in BCL 33 (Tisch., W.H.). 3 From ως δ. επορ. to αντον is omitted in BD 33, 69 and many versions, and
left out by modern editors. (avTov—avTov).
ΑΝΑΒΟΔ omit 0; found in DL.
ἀπὸ τ. µν., depending on ἀπελθοῦσαι, in Mark on ἔφυγον.- peta φόβου καὶ χαρᾶς μεγάλης, with fear and great joy. This union of apparently opposite emotions is true to human nature. All powerful tides of gladness cause nervous thrills that feel like fear and trembling. Cf. Isaiah lx. 5 and Phil. ii. 12. The fear and ον ορ St. Paul speaks of are the result of an exhilarating consciousness of having a great solemn work in hand —a race to run, a prize to win.—Ver, ο. καὶ ἰδοὺ, and behold, another surprise (ver. 2). They are on the way to tell the disciples that they are to be favoured with a meeting in Galilee, and lo! they are themselves privileged to meet the risen Όπε.--- ὑπήντησεν, cf. chap. viii. 34, Χχν. I, 6.---ἐκράτησαν, etc., they took hold of His feet and cast themselves before Him; the gesture befitting the circumstances, an unlooked-for meeting with one who has been crucified and whose aspect is greatly changed. Im- possible to resume the old familiar relations as if nothing had happened.— Ver. το. μὴ doBetobe: kindly in word and tone, meant to remove the embarrass- ment visible in their manner.—imayere, ἀπαγγείλατε, another asyndeton as in χχν]. 65. The instructions to the women simply repeat, in much the same words, those given by the angel (ver. 7f, with the exception that the disciples are spoken of by the kindly name of *‘ brethren ”..
The similarity of vv. 9, 10 to John xx. 14-18 has been remarked on (vide Weiss, Meyer, on ver. 9). It has been lately
The passage may have fallen out by similar ending
° SBC have υπηντησεν.
commented on in connection with the theory of a ‘‘four-gospel Canon”’ pre- pared by the Presbyters of Asia Minor in the beginning of the second cen- tury. Vide Der Schluss des Marcus-Ev- angeliums der Vier-Evangelien-Kanon und die Kleinasiatischen Presbyter, by Dr. Paul Rohrbach. Rohrbach’s idea is that when this Canon was prepared the editors altered more or less the state- ments of the Synoptists as to the visions of the Risen Christ so as to bring them somewhat into harmony with those of the fourth Gospel. For this purpose Mark’s original ending was cancelled and the present one, vv. 9-20, put in its place. The editorial procedure in the case of Matthew consisted in inserting vv. 9, 10 in the narrative, thus prowiding for at least one vision in Jerusalem, and making room for more, and so cancelling the impression otherwise produced that Jesus was seen only in Galilee. In support of the view that vv. 9, Io are an editorial addition at a later date Rohrbach adduces the fact that the narrative has an appearance of con- tinuity when they are omitted, and also that the instructions of Jesus to the women are a mere echo of those given by the angel.