Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Matthew 27:55 - 27:55
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Mat_27:55 f. Ἠκολούθησαν ] Here, as in Mat_27:60 and often elsewhere, we have the aorist in the relative clause instead of the usual pluperfect.
ἡ Μαγδαληνή ] from Magdala (see on Mat_15:39), comp. Luk_8:2; she is not identical with the Mary of Joh_12:1 ff., who again has been confounded with the sinner of Luk_7:36. Comp. on Mat_26:6 ff. The îâãìéðà is likewise mentioned in Rabbinical literature (Eisenmenger, entdeckt. Judenth. I. p. 277), though this must not be confounded with îâãìà , a plaiter of hair, which the Talmud alleges the mother of Jesus to have been (Lightfoot, p. 498).
ἡ τοῦ Ἰακώβου , κ . τ . λ .] the wife of Alphaeus. See on Mat_13:55; Joh_19:25. The mother of Joses is not a different Mary from the mother of James (Ewald, Gesch. Chr. p. 401), otherwise we should have had καὶ ἡ τοῦ Ἰωσῆ μήτηρ . See also Mar_15:47, Remark.
ἡ μήτηρ τῶν υἱῶν Ζεβεδ .] Salome. Comp. on Mat_20:20. In Joh_19:25 she is designated: ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ . The mother of Jesus, whose presence on this occasion is attested by John, is not mentioned by the Synoptists, though at the same time they do not exclude her (in opposition to Schenkel, Keim), especially as Matthew and Mark make no express reference to any but the women who ministered to the Lord. For this reason alone we feel bound to reject the hypothesis of Chrysostom and Theophylact, revived by Fritzsche, but refuted so long ago by Euthymius Zigabenus,—the hypothesis, namely, that it is the mother of Jesus who is meant by Μαρία ἡ τοῦ Ἰακώβου καὶ Ἰωσῆ μήτηρ (Mat_13:55). So also Hesychius of Jerusalem in Cramer’s Catena, p. 256.