15:46 After Joseph 1 bought a linen cloth 2 and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. 3 Then 4 he rolled a stone across the entrance 5 of the tomb.
16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices 6 so that they might go and anoint him. 16:2 And very early on the first day of the week, at sunrise, they went to the tomb. 16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?” 16:4 But 7 when they looked up, they saw that the stone, which was very large, had been rolled back. 16:5 Then 8 as they went into the tomb, they saw a young man dressed in a white robe 9 sitting on the right side; and they were alarmed. 16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. 10 He has been raised! 11 He is not here. Look, there is the place where they laid him. 16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.” 16:8 Then 12 they went out and ran from the tomb, for terror and bewilderment had seized them. 13 And they said nothing to anyone, because they were afraid.
2:15 Disarming 14 the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. 15
1:18 and the one who lives! I 16 was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! 17
[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.
[2:15] 15 tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).
[1:18] 17 tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”