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εἰσελθοῦσαι Σ ody εὗρον τὸ σῶμα τοῦ κυρίου Ἰησοῦ. 4. καὶ ἐγένετο ἐν τῷ διαπορεῖσθαι ὃ αὐτὰς περὶ τούτου, καὶ ἰδού, δύο ἄνδρες ΄ ἐπέσ-
» ἐμφόβων δὲ
γενοµένῳν αὐτῶν, καὶ κλινουσῶν τὸ πρόσωπον ὃ εἰς τὴν γῆν, εἶπον
ΑΑοΐχ.«.τησαν αὐταῖς ἐν ἐσθήσεσιν ἀστραπτούσαιςδ 5.
πχὶν. 25. Pav. xi. 1 πρὸς aitds, “Ti ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; 6. οὖκ ἔστιν Bde, ἀλλ᾽ ἠγέρθη 7+ µνήσθητε ds ἐλάλησεν ὑμῖν, ἔτι Gv ἐν τῇ Γαλι- λαίᾳα, 7. λέγων, Ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου ὃ παραδοθῆναι eis A , e - . ~ a / c χεῖρας ἀνθρώπων ἁμαρτωλῶν, καὶ σταυρωθῆναι, καὶ τῇ τρίτη ἡμέρα ἀναστῆναι. 9. Καὶ ἐμνήσθησαν τῶν ῥημάτων αὐτοῦ: 9g. καὶ ὕπο- στρέψασαι ἀπὸ τοῦ μνημείου, ἀπήγγειλαν ταῦτα πάντα 19 τοῖς ἔνδεκα καὶ πᾶσι τοῖς λοιποῖς. 1Ο. ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία Ιακώβου, 1 καὶ αἱ λοιπαὶ σὺν αὐταῖς, αἳ 1” ἔλεγον
1 εισελθ. δε in ΔΒΟΓΥ, 1, 33 al.
Στου κνριον |. is found in ΔΑΒΟΙ, al. pl. (Tisch.). omit the whole; f. syrr. cur. sin. omit κυριον.
D and some codd. vet. Lat. W.H. count this one of the
‘«« Western non-interpolations,’”’ remarking that the combination ο κυριος Ιησους is not found in the genuine text of the Gospels.
3 απορεισθαι in ΝΒΟΡΙ.. δεν εσθητι αστραπτουνση in KBD.
4 ανδρες δυο in ΝΑΒΟΙ,. Τ.Ε. =D. ὅ τα προσωπα in NBCDL, 33, etc.
7 ovk εστιν woe αλλα ηγερθη wanting in D a be ff,, a ‘“‘ Western non-interpola-
Ποπ: W.H. App.
“‘comes from Mt. xxviii. 6 = Mk. xvi. 6 thrown into an antithetic form,”
8 οτι δει after ανθρωπου in N*BC*L (Tisch., W.H.), *Dabce ff?1 omit απο. τ. pv. (W.H. brackets).
ιο So in BL (W.H.). 1 ῃ lax. in SABD al. pl.
angelic raiment (ἐν ἐσθῆτι ἀστραπτούσῃ). —Ver. 5. ἐμφόβων, fear-stricken, from ἔμφοβος, chiefly in late writers, for ἐν φΦόβῳ εἶναι. Vide Hermann, ad Viger., p. 6ο7.---τὸν Lavra, the living one, simply pointing to the fact that Jesus was risen : no longer among the dead.—peta τῶν νεκρῶν, among the dead. The use of pera in the sense of among, with the genitive, is common in Greek authors, as in Pindar’s line (Pythia, v., 127): µάκαρ μὲν ὠνδρῶν µέτα ἔναιεν. Wolf mentions certain scholars who suggested that μετὰ +. νεκρῶν should be rendered “with the things for the dead,” i.e., the spices and mortuaria. But of this sense no example has been cited.—Ver. 6. µνήσθητε, etc.: the reference is to what Jesus told the disciples in the neighbourhood of Cae- sarea Philippi (ix.). There is no indica- tion elsewhere that women were present on that occasion—és: not merely “that,” but ‘“how,” in what terms.—év τῇῃ Γαλιλαίᾳ: this reference to Galilee suggests that Lk. was aware of another
παντα ταυτα in $§D (Tisch.). 13 Omit αι NABDL, εἰς,
reference to Galilee as the place of rendezvous for the meeting between the disciples and their risen Master (Mt. xxvi. 32, Mk. xiv. 28, to which there is nothing corresponding in Lk.).—Ver. 7. τὸν viov τ. d.: standing before ὅτι δεῖ may be taken as an accusative of reference = saying as to the Son of Man that, etc.— ἀνθρώπων ἁμαρτωλῶν, sinful men, not necessarily Gentiles only (Meyer, J. Weiss, etc.), but men generally (Hahn) Jesus actually expressed Himself in much more definite terms.—Ver. 9. ἀπήγγει- λαν, etc.: cf. the statement in Mk. xvi. 8, according to which the women said nothing to any person.—Ver. 10: here for the first time Lk. gives names, adding to two of those named by Mk. (xv. 47, xvi. 1) Joanna, mentioned in viii. 3. Mary Magdalene is here called the Magdalene Ματγ.-- καὶ at λοιπαὶ, etc., also the other women with them. The emphasis must lie on the persons named as those who took the chief hand in informing the Apostles.—ovv αὐταῖς describes the other