87 Van Manen conjectures that the author got this “King of Israel” from
the independent use of some Hebrew or Aramaic source. _Tijdschr._
Juli 1893, p. 408.
88 So, for instance, Swete, J. Rendel Harris, Robinson, and others.
Others distinctly identify the αὐτῷ with the malefactor: as, for
instance, Kunze, _l.c._ p. 22; Von Schubert, _l.c._ pp. 28 f.; cf.
Lods, _l.c._ p. 21.
_ 89 L.c._ p. 26.
90 “Wer anderer Meinung ist, sollte sie für sich behalten” (_l.c._ p.
55).
_ 91 Zeitschr._ 1893, ii. 254.
92 Van Manen, _Theol. Tijdschrift_, 4de Stuk, 1893, pp. 408 f.;
Martineau, _Nineteenth Century_, June 1893, p. 911.
93 In the apocryphal work called _Anaphora Pilati_, an account of the
crucifixion supposed to be sent by Pilate to the Emperor Tiberius,
Pilate is represented as describing the darkness which comes over
the whole earth, and saying that the Emperor could not be ignorant
“that in all the world they lighted lamps from the sixth hour until
evening” (ὅτι ἐν παντὶ τῷ κόσμῳ ἧψαν λύχνους ἀπὸ ἕκτης ὥρας ἕως
ὀψίας). _Anaphora Pilati_, B. 7; Tischendorf, _Evang. Apocr._ 1853,
p. 423.
94 With regard to this addition of Luke, we may refer to a very
interesting letter of Dr. Abbott’s in the _Spectator_ of October 21,
1893, from which we take the liberty of extracting the following
passage: “In Luke (xxiii. 45) the correct reading is τοῦ ἡλίου
ἐκλειπόντος, of which the natural interpretation is, _the sun being
eclipsed_. Now, as it was well known that an eclipse could only
happen at _new_ moon, and as Passover was at _full_ moon, this would
involve a portentous miracle. The probability is that Luke, who was
by no means afraid of miracles, meant a miracle here. Not content
with saying (with the Synoptics) ‘darkness came over all the land,’
he adds, in order to show that the darkness was miraculous, ‘the sun
_being eclipsed_.’ But is this eclipse ‘an invention of a conscious
or unconscious romancer’? An examination of the parallel passages in
Mark and Matthew will show that it is not. There we find that Jesus
uttered a cry to God as abandoning Him. These words caused
difficulty from the first. The words ‘my God’ were rendered by some
(_e.g._ the Gospel of Peter) ‘my Power;’ by the fourth Gospel the
words were omitted; our oldest manuscripts exhibit many variations:
ἠλι, ἠλει, ἐλωι; the very bystanders are said to have interpreted
the words as referring to Elias failing to help. Now ‘_Elias failing
to help_’ might be, in Greek, ἡλείου ἐκλειπόντος, or quite as often
ἡλίου ἐκλειπόντος, _i.e._ _the sun being eclipsed_. It seems
extremely probable, then, that Luke is not here ‘_inventing_’ a
miracle, but suggesting, or adopting, an edifying and miraculous
interpretation of what seemed to him a non-edifying tradition” (pp.
546 f.).