NT.filter - rwp spices:

rwp@John:19:40 @{In linen cloths} (\othoniois\). Late diminutive for the old \othon\, used for ships' sails, in N.T. here and strkjv@Luke:24:12|. Case here either locative or instrumental. {With the spices} (\meta tn armatn\). Late word \arma\ for spices, from fumes. {To bury} (\entaphiazein\). Late verb, from \entaphia\ (\en, taphos\) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and strkjv@Matthew:26:12|.

rwp@Luke:23:56 @{On the sabbath they rested} (\to sabbaton hsuchasan\). They returned and prepared spices before the sabbath began. Then they rested all during the sabbath (accusative of extent of time, \to sabbaton\).

rwp@Luke:24:1 @{At early dawn} (\orthrou batheos\). Genitive of time. Literally, at deep dawn. The adjective \bathus\ (deep) was often used of time. This very idiom occurs in Aristophanes, Plato, et cetera. strkjv@John:20:1| adds "while it was yet dark." That is, when they started, for the sun was risen when they arrived (Mark:16:2|). {Which they had prepared} (\ha htoimasan\). strkjv@Mark:16:1| notes that they bought other spices after the sabbath was over besides those which they already had (Luke:23:56|).

rwp@Mark:15:46 @{Wound} (\eneilsen\). This word is only here in the N.T. As \entuliss\ is only in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:20:7|. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John:19:39|) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John:19:40|). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph's new tomb, hewn out of a rock. The perfect passive participle (\lelatommenon\) is from \latomos\, a stonecutter (\ls\, stone, \temn\, to cut). For further details see on ¯Matthew:27:57-60|. strkjv@Luke:23:53| and strkjv@John:19:41| also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon's Calvary north of the city. {Against the door} (\epi tn thuran\). Matthew has the dative \ti thuri\ without \epi\ and adds the adjective "great" (\megan\).

rwp@Mark:16:1 @{When the sabbath was past} (\diagenomenou tou sabbatou\). Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) see strkjv@Acts:25:13; strkjv@27:9|. It was therefore after sunset. {Bought spices} (\gorasan armata\). As Nicodemus did on the day of the burial (John:19:40|). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing (\hina aleipssin\) of the body of Jesus with spices. They could buy them after sundown. Salome in the group again as in strkjv@Mark:15:40|. See on ¯Matthew:28:1| for discussion of "late on the sabbath day" and the visit of the women to the tomb before sundown. They had returned from the tomb after the watching late Friday afternoon and had prepared spices (Luke:23:56|). Now they secured a fresh supply.

rwp@Matthew:27:57 @{And when even was come} (\opsias de genomens\). It was the Preparation (\paraskeu\), the day before the sabbath (Mark:15:42; strkjv@Luke:23:54; strkjv@John:31:42|). \Paraskeu\ is the name in modern Greek today for Friday. The Jews were anxious that these bodies should be taken down before the sabbath began at 6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (\itsato\, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John:19:39-41|) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (\kaini\) tomb in which no body had yet been placed. It was cut in the rock (\elatomsen\) for his own body, but now it was for Jesus. But now (verse 60|) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.

rwp@Matthew:28:1 @{Now late on the sabbath as it began to dawn toward the first day of the week} (\opse de sabbatn, ti epiphskousi eis mian sabbatn\). This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six P.M., this visit by the women was made "to see the sepulchre" (\theorsai ton taphon\). They had seen the place of burial on Friday afternoon (Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55|). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke:23:56|), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark:16:1|). Both Matthew here and Luke (Luke:23:54|) use dawn (\epiphsk\) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has \epiphsk\ in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn" is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?