XVI. 1. ΚΑΙ διαγενοµένου τοῦ σαββάτου, Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ τοῦ Ιακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα, ἵνα ἐλθοῦσαι ἀλείψωσιν αὐτόν. 2. καὶ λίαν mpwi τῆς μιᾶς 1 σαββάτων Έρχονται ἐπὶ τὸ μνημεῖον, ἀνατείλαντος ξ τοῦ ἡλίου. 3. καὶ Έλεγον πρὸς ἑαυτάς, “Tis ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ τῆς θύρας τοῦ μνημείου; 4. Καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀποκεκύλισται 4 6 λίθος ἦν yap µέγας σφόδρα. 5. καὶ εἰσελθοῦσαιδ eis τὸ μνημεῖον, εἶδον νεανίσκον καθήµενον ἐν τοῖς δεδιοῖς, περιβεβλη- µένον στολὴν λευκήν : καὶ ἐξεθαμβήθησαν. 6. 6 δὲ λέγει αὐταῖς,
“Mi ἐκθαμβεῖσθε. ᾿Ιησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον:
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1 τη µια in NBLA 33 (Β omits τη, W.H. brackets).
2 So in BDLA (W.H.). 5 ανατελλοντος in D (W.H. marg.).
4 ανακεκυλισται in NBL. Ψ ελθουσαι in B (W.H. πιατρ.).
CHAPTER XVI. THE RESURRECTION. Vv. 1-8. The open grave (Mt. xxviii I-10, Lk. xxiv. I-12).—Ver. 1. διαγενοµένου rou σαββάτον, the Sabbath being past ; similar use of διαγ- in Acts xxv. 13, xxvii. g, and in late Greek authors; examples in Elsner, Wetstein, Raphel, ¢.g., διαγενοµένων πάλιν ἐτῶν δέκα, Polyb., Hist., Π., 1Ο.---ἠγόρασαν ap., pur- chased spices; wherewith, mingled with oil, more perfectly to anoint the body of the Lord Jesus. The aorist implies that this purchase was made on the first day of the week. Lk. (xxiii. 56) points to the previous Friday evening. Har- monists (Grotius, e.g.) reconcile by tak- ing ἠγόρ. 45 α Ρ]αρετ{εοί. ‘After sunset there was a lively trade done among the Jews, because no purchase could ‘be made on Sabbath ”’ (Schanz).—Ver. 2. λίαν wpwt, very early in the morn- ing, suggesting a time hardly consistent with the qualifying clause : ἀνατείλαντος τοῦ jAtov=when the sun was risen, which again does not harmonise with the ‘deep dawn” of Lk. and the “ yet dark” of John. Mk.’s aim apparently is to emphasise the fact that what he is going to relate happened in broad day- light ; Lk.’s to point out that the pious women were at their loving work as early on the Sunday morning as possible.— Ver. 3. ἔλεγον πρὸς ἑαυτάς: as they went to the sepulchre, they kept saying to each other (ad invicem, Vulg., πρὸς ἀλλήλας, Euthy.).— tis ἀποκυλίσει : their only solicitude was about the stone at the sepulchre’s mouth : no thought of the guards in Mk.’s account. The pious
SNC have µνηµα (Tisch.).
αποκεκ. conforms to ver. 3.
women thought not of angelic help. Men had rolled the stone forward and could roll it back, but it was beyond wo- man’s strength.—Ver. 4. ἀναβλέψασαι, looking up, as they approached the tomb; suggestive of heavy hearts and downcast eyes, on the way thither.— ἦν γὰρ µέγας σφόδρα: this clause seems out of place here, and it has been suggested that it should be inserted after pwnpelov in νετ. 3, as explaining the women’s solicitude abcut the removal of the stone. As it stands, the clause explains how the women could see, even at a distance, that the stone had already been removed. It was a sufficiently large object. How the stone was rolled away is not said.
Vv. 5-8. The women enter into the tomb through the open door, and experience a greater surprise.—veavioxov, a young man. In Mt.’s account it is an angel, and his position is not within the tomb, as here, but sitting on the stone without. Lk. has two men in shining apparel.— στολὴν λευκήν, in a white long robe, implying what is not said, that the youth is an angel. Wo such robe worn by young men on earth.—Ver. 6. μὴ ἐκθαμβεῖσθε, “be not affrighted’’ (as they had been by the unexpected sight of a man, and wearing heavenly apparel) ; no ὑμεῖς after the verb here, as in Mt. after φοβεῖσθε, where there is an implied contrast between the women and the guards (vide on Mt.).—lygoidv, etc., Fesus ye seek, the Nazarene, the cruci- fied. Observe the objective, far-off style of description, befitting a visitor from