Lukas 23:27
Konteks23:27 A great number of the people followed him, among them women 1 who were mourning 2 and wailing for him.
Matius 27:55-56
Konteks27:55 Many 3 women who had followed Jesus from Galilee and given him support 4 were also there, watching from a distance. 27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
Markus 15:40-41
Konteks15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, 5 and Salome. 15:41 When he was in Galilee, they had followed him and given him support. 6 Many other women who had come up with him to Jerusalem 7 were there too.
Markus 16:1
Konteks16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices 8 so that they might go and anoint him.
Yohanes 19:25
Konteks19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 9
Kisah Para Rasul 1:14
Konteks1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 10
[23:27] 1 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 2 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[27:55] 3 tn Here δέ (de) has not been translated.
[27:55] 4 tn Grk “and ministered to him.”
[15:40] 5 sn In Matt 27:56 the name Joses is written as Joseph.
[15:41] 6 tn Grk “and ministered to him.”
[15:41] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:1] 8 tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
[16:1] sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.
[19:25] 9 sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.
[1:14] 10 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
