The Tomb of Jesus
February 24, 2023
Apprentice Stephen
introduction
Many modern Christian apologists focus on explaining or reconciling the differing resurrection accounts in the Gospels and, like any subject broached by this group, inanity and confusion are the unintended results. In fact, the insistence upon inerrant Scripture combined with unsatisfying apologetics results in many readers doubting the resurrection accounts, specifically, and the claims of Christianity, generally. As we discovered from the protestant Bible, the disciples themselves can witness the risen Jesus, yet not recognize him, and worship him, but still doubt. Therefore, modern believers and Christians can have doubts, mislead others concerning Christ, and remain Christians and believers [Philippians 1:18].
While well known specific difficulties exist among the four accounts, it is possible to reach a valid solution. Most attempts at a solution cease once the less persistent researcher realizes that each Gospel relates that the women reach the tomb at different times. The quickly reached conclusion is that the accounts are contradictory and there ends their inquiry.
The BlueLetterBible.com is consulted for the Greek text and definitions.
While well known specific difficulties exist among the four accounts, it is possible to reach a valid solution. Most attempts at a solution cease once the less persistent researcher realizes that each Gospel relates that the women reach the tomb at different times. The quickly reached conclusion is that the accounts are contradictory and there ends their inquiry.
The BlueLetterBible.com is consulted for the Greek text and definitions.
aspects of lazarus' tomb
The tomb of Lazarus shares similar attributes as the tomb of Jesus; it was a cave or opening in the side of a hill and the entrance was covered by a stone. As most citizen are poor, the majority of graves would be a hole dug in the ground and the dirt replaced after the body was laid to rest. Even if Lazarus’ tomb was a natural cave, there would be additional work for a section of the interior to be leveled to place the body, in addition to having a stone cut and sized so that it could be rolled to cover the entrance. Therefore, due to these expenses, the tomb of Lazarus is rightly considered a luxury.
Jesus therefore G3767... cometh to the grave G3419. It was a cave G4693 and a stone G3037 lay G1945 upon it. John 11:38
Then G3767 they took away G142 the stone from the place where the dead was laid. John 11:41
And he that was dead* came forth, bound hand and foot with graveclothes G2750 and his face was bound about with a napkin G4676. Jesus saith unto them, “Loose him and let him go.”
John 11:44
The awkward wording of “where the dead was laid.” could be clearly written as “where Lazarus was laid.”
The unwieldy wording of “he that was dead”, ἐξῆλθεν ὁ τεθνηκὼς, could be written simply as “Lazarus”, Λάζαρος [cf. John 11:14, 43; 12:1-2, 9, 10, 17].
The unwieldy wording of “he that was dead”, ἐξῆλθεν ὁ τεθνηκὼς, could be written simply as “Lazarus”, Λάζαρος [cf. John 11:14, 43; 12:1-2, 9, 10, 17].
And the napkin G4676 that was about his* head, not lying with the linen clothes G3608, but wrapped together in a place by itself. John 20:7
It is presumed the tomb that Simon Peter and the Beloved Disciple enter was the tomb where Jesus was laid. Additionally, the assumption is that the napkin covering Jesus’ head is the one the disciples see in the tomb. However, the facts allow for the possibility for at least one alternate interpretation, that is, they have, along with Peter in Luke 24:12, entered the tomb of Lazarus, not the tomb of Jesus.
Then arose Peter and ran unto the sepulchre and stooping down, he beheld the linen clothes G3608 laid by themselves… Luke 24:12
Then G3767 took they the body of Jesus and wound it in linen clothes G3608 with the spices...
John 19:40
And he [the Beloved Disciple, v.2] stooping down and looking in, saw the linen clothes G3608 lying, yet went he not in.
Then G3767 cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes G3608 lie and the napkin G4676 that was about his head, not lying with the linen clothes G3608, but wrapped together in a place by itself. John 20:5-7
Due to the linen cloths being mentioned in the account of Lazarus and three times in the Gospel of John, the possibility exists that Simon Peter and the Beloved Disciple did not meet at the tomb of Jesus, but at the tomb of Lazarus.
Strong's G142 The KJV translates the verb airō as: take up (32), take away (25), take (25), away with (5), lift up (4), bear (3), miscellaneous (8).
Strong's G1945 The KJV translates the verb epikeimai as: press upon (1), be instant (1), lie (1),
be laid thereon (1), lie on (1), be laid upon (1), be imposed on (1).
Strong's G2750 The KJV translates the feminine noun keiria as: graveclothes (1). Verse forty four is the only usage of G2750 in the King James Bible version.
Strong's G3037 The KJV translates the masculine noun lithos as: stone (49), one stone (4),
another (4), stumbling stone (with G4348) (2), mill stone (with G3457) (1).
Strong's G3419 The KJV translates the neuter noun mnēmeion as: sepulchre (29), grave (8),
tomb (5).
Strong's G3608 The KJV translates the neuter noun othonion as: linen clothes (5).
Strong's G4693 The KJV translates the neuter noun spēlaion as: den (5), cave (1).
Strong's G4676 The KJV translates the neuter noun soudarion as: napkin (3), handkerchief (1).
Strong's G142 The KJV translates the verb airō as: take up (32), take away (25), take (25), away with (5), lift up (4), bear (3), miscellaneous (8).
Strong's G1945 The KJV translates the verb epikeimai as: press upon (1), be instant (1), lie (1),
be laid thereon (1), lie on (1), be laid upon (1), be imposed on (1).
Strong's G2750 The KJV translates the feminine noun keiria as: graveclothes (1). Verse forty four is the only usage of G2750 in the King James Bible version.
Strong's G3037 The KJV translates the masculine noun lithos as: stone (49), one stone (4),
another (4), stumbling stone (with G4348) (2), mill stone (with G3457) (1).
Strong's G3419 The KJV translates the neuter noun mnēmeion as: sepulchre (29), grave (8),
tomb (5).
Strong's G3608 The KJV translates the neuter noun othonion as: linen clothes (5).
Strong's G4693 The KJV translates the neuter noun spēlaion as: den (5), cave (1).
Strong's G4676 The KJV translates the neuter noun soudarion as: napkin (3), handkerchief (1).
joseph of arimathaea requests the body of jesus
[Joseph of Arimathaea, v.57] went to Pilate and begged the body G4983 of Jesus.
Then G5119 Pilate commanded the body G4983 to be delivered and when Joseph had taken the body G4983... Matthew 27:58-59
[Joseph of Arimathaea] came and went in boldly unto Pilate and craved the body G4983 of Jesus and Pilate... gave the body G4983 to Joseph. Mark 15:43-45
[Joseph of Arimathaea, v.50-51] went unto Pilate and begged the body G4983 of Jesus.
Luke 23:52
[Joseph of Arimathaea] besought Pilate that he might take away the body G4983 of Jesus and Pilate gave him leave. He came therefore G3767 and took the body of Jesus... John 19:38
Strong's G4983 The KJV translates the neuter noun tithēmi as: body (144), bodily (1), slave (1).
The body of jesus taken from the cross
[When] Joseph had taken G2983 the body... Matthew 27:59
[Joseph of Arimathaea, v.43] bought fine linen G4616 and took him down G2507… Mark 15:46
[Joseph of Arimathaea, v50-51] took G2507 it [the body of Jesus, v.52] down G2507…
Luke 23:53
[Joseph of Arimathaea, v.38] besought Pilate that he might take away G142 the body of Jesus... [and] he took G142 the body of Jesus... John 19:38
Strong's G142 The KJV translates the verb airō as: take up (32), take away (25), take (25), away with (5), lift up (4), bear (3), miscellaneous (8). There are two occurrences of G142 in John.
Strong's G2507 The KJV translates the verb kathaireō as: take down (4), destroy (2), put down (1), pull down (1), cast down (1). This word occurs once in Mark and twice in Luke.
Strong's G2983 The KJV translates the verb lambanō as: receive (133), take (106), have (3), caught (3), not translated (1), miscellaneous (17). In the context of Jesus’ body, this word occurs twice [Matthew 27:59; John:19:38].
Strong's G4616 The KJV translates the feminine noun sindōn as: linen cloth (3), linen (2),
fine linen (1).
Strong's G2507 The KJV translates the verb kathaireō as: take down (4), destroy (2), put down (1), pull down (1), cast down (1). This word occurs once in Mark and twice in Luke.
Strong's G2983 The KJV translates the verb lambanō as: receive (133), take (106), have (3), caught (3), not translated (1), miscellaneous (17). In the context of Jesus’ body, this word occurs twice [Matthew 27:59; John:19:38].
Strong's G4616 The KJV translates the feminine noun sindōn as: linen cloth (3), linen (2),
fine linen (1).
the body of jesus prepared
[Joseph of Arimathaea, v.57] wrapped G1794 it in a clean linen cloth G4616... Matthew 27:59
[Joseph of Arimathaea, v.43] wrapped G1750 him in the linen G4616… Mark 15:46
[Joseph of Arimathaea, v.50-51] wrapped G1794 it in linen G4616… Luke 23:53
Then G3767 took G2983 they [Joseph, v.38; Nicodemus, v.39] the body of Jesus and wound G1210 it in linen clothes G3608 with the spices….John 19:40
Strong's G1750 The KJV translates the verb eneileō as: wrap in (1). This word only occurs in Mark.
Strong's G1794 The KJV translates the verb entylissō as: wrap in (2), wrap together (1). This word occurs twice in the context of Jesus’ body [Matthew 27:59; Luke 23:53].
Strong's G1210 The KJV translates the verb deō as: bind (37), tie (4), knit (1), be in bonds (1), wind (1). This word occurs once in John.
Strong's G3608 The KJV translates the neuter noun othonion as: linen clothes (5). For this section, the word occurs once in John.
Strong's G4616 occurs once in Matthew, twice in Mark, and once in Luke.
Strong's G1794 The KJV translates the verb entylissō as: wrap in (2), wrap together (1). This word occurs twice in the context of Jesus’ body [Matthew 27:59; Luke 23:53].
Strong's G1210 The KJV translates the verb deō as: bind (37), tie (4), knit (1), be in bonds (1), wind (1). This word occurs once in John.
Strong's G3608 The KJV translates the neuter noun othonion as: linen clothes (5). For this section, the word occurs once in John.
Strong's G4616 occurs once in Matthew, twice in Mark, and once in Luke.
the body of jesus is intered
[Joseph of Arimathaea, v.57] laid G5087 it in his own new tomb G3419... Matthew 27:60
[Joseph of Arimathaea, v.43] laid G3418 him in a sepulchre G3419 which was hewn out of a rock… Mark 15:46
[Joseph of Arimathaea, v.50-51] laid G5087 it in a sepulchre G3418... Luke 23:53
There laid G5087 they [Joseph, v.38; Nicodemus, v.39] Jesus... for the sepulchre G3419 was nigh at hand. John 19:42
Strong's G3418 The KJV translates the neuter noun mnēma as: sepulchre (4), tomb (2), grave (1).
Strong's G3419 The KJV translates the neuter noun mnēmeion as: sepulchre (29), grave (8),
tomb (5).
Strong's G5087 The KJV translates the verb tithēmi as: lay (28), put (18), lay down (12), make (10), appoint (6), kneel down (with G1119 and G3588) (5), miscellaneous (17).
Strong's G3419 The KJV translates the neuter noun mnēmeion as: sepulchre (29), grave (8),
tomb (5).
Strong's G5087 The KJV translates the verb tithēmi as: lay (28), put (18), lay down (12), make (10), appoint (6), kneel down (with G1119 and G3588) (5), miscellaneous (17).
G 142 G1210 G1750 G1794 G2507 G2983 G3608 G4616 |
Matthew
1 1 1 |
Mark
1 1 2 |
Luke
1 2 1 |
John
2 1 1 1 |
General
Translation take wrap wrap wrap take take linen cloth linen cloth |
the women watch the burial
[There] was Mary Magdalene and the other Mary sitting over against the sepulchre G5028.
Matthew 27:61
Mary Magdalene and Mary the mother of Joses beheld G2334 where he was laid G5087.
Mark 15:47
[The women] beheld G2300 the sepulchre G3419 and how his [Jesus, v.52] body was laid G5087. Luke 23:53-55
The Gospel of John does not record that the women observed the burial of Jesus.
Strong's G2300 The KJV translates the verb theaomai as: see (20), behold (2), look (1), l
ook upon (1).
Strong's G2334 The KJV translates the verb theōreō as: see (40), behold (11), perceive (4),
consider (1), look on (1).
Strong's G5028 The KJV translates the masculine noun taphos as: sepulchre (6), tomb (1).
Strong's G2300 The KJV translates the verb theaomai as: see (20), behold (2), look (1), l
ook upon (1).
Strong's G2334 The KJV translates the verb theōreō as: see (40), behold (11), perceive (4),
consider (1), look on (1).
Strong's G5028 The KJV translates the masculine noun taphos as: sepulchre (6), tomb (1).
the tomb is secured by a stone
[Joseph of Arimathaea, v.57] rolled G4351 a great stone to the door of the sepulchre G5028 and departed. Matthew 27:60
[Joseph of Arimathaea, v.43] rolled G4351 a stone G3037 unto the door of the sepulchre G3419. Mark 15:46
The accounts in Luke and John do not mention that the tomb is secured by a stone.
Strong's G4351 The KJV translates the verb proskyliō as: roll (2). The other usage of G4351 is Mark 15:46 when Joseph “rolled G4351 a stone unto the door of the sepulchre.” Therefore, the tradition that the stone can be rolled are based on the accounts of Matthew and Mark, as these have a stone that can be removed by the specific action of rolling, not merely removed by the general motion of lifting.
In the Gospel of John, Mary Magdalene sees that the stone has been moved. Since only Matthew and Mark mention that the stone was moved to secure the tomb, it seems that Mary Magdalene has arrived at a tomb that was either not secured or one that the covering stone was removed and the tomb of Lazarus was opened within the past week.
Strong's G4351 The KJV translates the verb proskyliō as: roll (2). The other usage of G4351 is Mark 15:46 when Joseph “rolled G4351 a stone unto the door of the sepulchre.” Therefore, the tradition that the stone can be rolled are based on the accounts of Matthew and Mark, as these have a stone that can be removed by the specific action of rolling, not merely removed by the general motion of lifting.
In the Gospel of John, Mary Magdalene sees that the stone has been moved. Since only Matthew and Mark mention that the stone was moved to secure the tomb, it seems that Mary Magdalene has arrived at a tomb that was either not secured or one that the covering stone was removed and the tomb of Lazarus was opened within the past week.
the tomb of joseph of arimathaea
[Joseph of Arimathaea, v.57] laid it in his own new tomb… Matthew 27:60
[Joseph of Armiathaea, v.50-51] laid it in a sepulchre… wherein never man before was laid…
Luke 23:53
Now in the place where he was crucified there was a garden and in the garden a new sepulchre G3419, wherein was never man yet laid G5087. John 19:41
The Gospel of Mark does not mention who is the owner of the tomb.
Luke and John agree that no man was previously laid in the tomb and this is not surprising, as the intention of its construction was for Joseph of Arimathaea.
Although the accounts do not state there are other tombs in the vicinity of the crucifixion, there is one reason to believe this is the case. If there is only one tomb in the garden, then there would be no obvious purpose for the women to remain and observe the body of Jesus being placed in the only tomb in the garden. However, as the women intended to return to the tomb to anoint the body after the Sabbath, it was necessary to know the exact location of the tomb. The exact location would not be required, unless there were multiple sealed tombs nearby [Mark 16:1]. Since three of the Gospels record the women watching the burial of Jesus, it is reasonable to conclude that multiple tombs exist in the garden.
Luke and John agree that no man was previously laid in the tomb and this is not surprising, as the intention of its construction was for Joseph of Arimathaea.
Although the accounts do not state there are other tombs in the vicinity of the crucifixion, there is one reason to believe this is the case. If there is only one tomb in the garden, then there would be no obvious purpose for the women to remain and observe the body of Jesus being placed in the only tomb in the garden. However, as the women intended to return to the tomb to anoint the body after the Sabbath, it was necessary to know the exact location of the tomb. The exact location would not be required, unless there were multiple sealed tombs nearby [Mark 16:1]. Since three of the Gospels record the women watching the burial of Jesus, it is reasonable to conclude that multiple tombs exist in the garden.
the tomb is secured by guards
Command therefore that the sepulchre G5028 be made sure until the third day, lest his disciples come by night and steal him away… Matthew 27:64
The chief priests and Pharisees are aware that Jesus made predictions about the third day.
For as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:40
[Jesus, v.27] began to teach them that the Son of man must... be killed and after three days rise again. Mark 8:31
We heard him [Jesus, v.26] say, “I will destroy this temple that is made with hands and within three days I will build another made without hands.” Mark 14:58
[And] they that passed by railed on him [Jesus, v.15]... and saying, “Ah, thou that destroyest the temple and buildest it in three days...” Mark 15:29
[Jesus answered,] “Destroy this temple and in three days I will raise it up.” John 2:19
So they [the chief priests and Pharisees, v.62] went and made the sepulchre G5028 sure, sealing G4972 the stone G3037 and setting a watch. Matthew 27:66
Strong's G2698 The KJV translates the verb katatithēmi as: lay (1), show (1), do (1).
Strong's G4972 The KJV translates the verb sphragizō as: seal (22), set to (one's) seal (1), stop (1), seal up (1), set a seal (1), variations of 'seal' (1).
Strong's G4972 The KJV translates the verb sphragizō as: seal (22), set to (one's) seal (1), stop (1), seal up (1), set a seal (1), variations of 'seal' (1).
reasons for women visiting the tomb
Mary Magdalene and the other Mary [came] to see the sepulchre… Matthew 28:1
Mary Magdalene and Mary the mother of James and Salome had bought sweet spices that they might come and anoint him Mark 16:1
[The women from Galilee, v.55] returned and prepared spices and ointments and rested the sabbath day according to the commandment. Luke 23:56
Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared... Luke 24:1
All Gospel versions state that Jesus’ body was wrapped in linen, while John adds the detail of being prepared with “a mixture of myrrh and aloes” [John 19:39].
No reason is given in the Gospel of John for Mary Magdalene’s visit to the tomb.
No reason is given in the Gospel of John for Mary Magdalene’s visit to the tomb.
the women arrive at the tomb
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre G5028 and... the angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it. [The] angel answered and said unto the women… Matthew 28:1-2, 5
[And] very early in the morning the first day of the week, they [Mary Magdalene, Mary the mother of James, and Salome, v.1] came unto the sepulchre at the rising of the sun and they said among themselves, “Who shall roll us away the stone from the door of the sepulchre?” Mark 16:2-3
Now upon the first day of the week, very early in the morning G3722, they came unto the sepulchre... and they found the stone rolled away from the sepulchre. Luke 24:1-2
τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου G3722 βαθέος G901… Luke 24:1
The first day of the week cometh Mary Magdalene early, when it was yet dark G4653, unto the sepulchre and seeth the stone taken away from the sepulchre. John 20:1
The time of the visitation in both Matthew and Mark are identical: “it began to dawn” and “at the rising of the sun”. In Mark, “when they looked, they saw that the stone was rolled away”, but in Matthew the angel “rolled back the stone”.
Luke and John agree that the women went to the tomb when “it was yet dark” [John] and during “the deep (part) of the morning” [Luke; our translation]. Matthew and Mark agree to the time of the visitation was at dawn, while the accounts of Luke and of John also agree, albeit earlier.
Strong's G901 The KJV translates the adjective bathys as: deep (2), very early in the morning
(with G3722) (1).
Strong's G3722 The KJV translates the masculine noun orthros as: early in the morning (3).
Strong's G4653 The KJV translates the feminine noun skotia as: darkness (14), dark (2).
Luke and John agree that the women went to the tomb when “it was yet dark” [John] and during “the deep (part) of the morning” [Luke; our translation]. Matthew and Mark agree to the time of the visitation was at dawn, while the accounts of Luke and of John also agree, albeit earlier.
Strong's G901 The KJV translates the adjective bathys as: deep (2), very early in the morning
(with G3722) (1).
Strong's G3722 The KJV translates the masculine noun orthros as: early in the morning (3).
Strong's G4653 The KJV translates the feminine noun skotia as: darkness (14), dark (2).
Matthew Mark Luke John |
Time
began to dawn , 28:1 rising of the sun, 16:2 deep (part) of morning, 24:1 yet dark, 20:1 |
Status of the Tomb
sealed, 28:2 open, 16:4 open, 24:2 open, 20:1 |
Matthew’s tomb is sealed, while the tomb in Mark is open. This difference suggests two tombs: an opened tomb that was visited twice at night, as Luke and John record and at dawn, in Mark; and a sealed tomb that is visited at dawn, Matthew.
Even in the middle of a clear night, there would be sufficient light to find the location of a recently visited tomb, as Passover occurs during the full moon.
In the Gospel of John, Mary Magdalene is so distraught that the covering stone has been moved that she does not enter the tomb. However, in this Gospel there is no mention of a stone securing the tomb, as is found in the Gospels of Matthew and Mark [Matthew 27:60, Mark 15:46]. Mary Magdalene would not expect to encounter the guards, as she would not know that guards were posted, as this event occurred "the next day" [Matthew 27:62].
In the Gospel of John, Mary Magdalene does not encounter the guards that remain at their post until the angel unseals the tomb at dawn [Matthew 28:4]. However, it seems clear that she expects the stone to be covering the tomb, as described in Matthew 27:60 and in Mark 15:46. It follows that she has not arrived the tomb of Jesus.
From the preceding, we suggest that Mary Magdalene from either the Gospel of Matthew or the Gospel of Mark would be unaware of the tomb of Lazarus, as this tomb only appears in the Gospel of John. It seems that this Mary Magdalene inadvertently finds the tomb of Lazarus.
Even in the middle of a clear night, there would be sufficient light to find the location of a recently visited tomb, as Passover occurs during the full moon.
In the Gospel of John, Mary Magdalene is so distraught that the covering stone has been moved that she does not enter the tomb. However, in this Gospel there is no mention of a stone securing the tomb, as is found in the Gospels of Matthew and Mark [Matthew 27:60, Mark 15:46]. Mary Magdalene would not expect to encounter the guards, as she would not know that guards were posted, as this event occurred "the next day" [Matthew 27:62].
In the Gospel of John, Mary Magdalene does not encounter the guards that remain at their post until the angel unseals the tomb at dawn [Matthew 28:4]. However, it seems clear that she expects the stone to be covering the tomb, as described in Matthew 27:60 and in Mark 15:46. It follows that she has not arrived the tomb of Jesus.
From the preceding, we suggest that Mary Magdalene from either the Gospel of Matthew or the Gospel of Mark would be unaware of the tomb of Lazarus, as this tomb only appears in the Gospel of John. It seems that this Mary Magdalene inadvertently finds the tomb of Lazarus.
conclusion
The issues concerning the empty tomb can be simplified: In Matthew, the women witness the opening of the tomb by an angel from heaven, while in the remaining three accounts, the women discover an open tomb. We include the account from John as being visited by women, since Mary Magdalene leaves the tomb to tell the disciples and she does not return, "but Mary stood without at the sepulchre" [John 20:11]. We presume that this standing Mary is the "other Mary" and remained at the tomb [Matthew 27:56, 27:61, 28:1; Mark 15:40, 47, 16:1].
The author wishes the reader to realize that the tomb of Lazarus, tomb in John, and the tomb that Peter visits in Luke are the same tomb. This is the immediate conclusion, as the graveclothes are mentioned only in the Gospels of John and Luke and they are not recorded in the Gospels of Matthew or Mark [Luke 24:12; John 11:44, 20:5, 6, 7]. To insure that there is no misunderstanding regarding the correct identity of the tomb that is visited by the women, Simon Peter, Peter, and the Beloved Disciple, the author mentions the napkin with the tomb of Lazarus and the supposed tomb of Jesus [John 11:44, 20:7].
The women in Mark's account do not tell anyone of their encounter with the sitting man in the tomb [Mark 16:8], yet Mark continues:
The author wishes the reader to realize that the tomb of Lazarus, tomb in John, and the tomb that Peter visits in Luke are the same tomb. This is the immediate conclusion, as the graveclothes are mentioned only in the Gospels of John and Luke and they are not recorded in the Gospels of Matthew or Mark [Luke 24:12; John 11:44, 20:5, 6, 7]. To insure that there is no misunderstanding regarding the correct identity of the tomb that is visited by the women, Simon Peter, Peter, and the Beloved Disciple, the author mentions the napkin with the tomb of Lazarus and the supposed tomb of Jesus [John 11:44, 20:7].
The women in Mark's account do not tell anyone of their encounter with the sitting man in the tomb [Mark 16:8], yet Mark continues:
Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils and she went and told them that had been with him, as they mourned and wept and they, when they had heard that he was alive and had been seen of her, believed not. Mark 16:9-11
Mark relates Mary Magdalen seeing Jesus as found in the Gospel of Matthew [Matthew 28:9]. Mark mentions the unbelieving disciples as recorded in an account in Luke [Luke 24:11].
After that he appeared in another form unto two of them, as they walked and went into the country and they went and told it unto the residue: neither believed they them. Mark 16:12-13
Mark alludes to the disciples meeting Jesus on the road to Emmaus [Luke 24:13-33]. The disciples' disbelief is found later, in Luke 24:41.
Afterward he appeared unto the eleven as they sat at meat and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. Mark 16:14
Mark 16:14 seems to be original to Mark, as there is mention in the Gospels of Jesus upbraiding the disciples for their unbelief. The women in Mark's Gospel do not see Jesus, as Mark only repeats what is found in the found Matthew and Luke. As the women in Luke do not see Jesus, the only "Mary" in John and "Mary Magdalene and the other Mary" in Matthew see the Jesus. Therefore, of the four Gospels, only Matthew and John have two women encountering the risen Jesus.
Some disciples "doubt" [Matthew 28:7], "the eleven" experienced "unbelief" [Mark 16:14], the apostles did not believe [Luke 24:10-11], and some disciples did not recognize Jesus [John 21:4].
The tomb in Mark is visited at dawn and the tomb in Luke and John are visited when it was dark. Therefore, there are at least three tombs in the Gospel narratives: one opened at dawn by an angel, Matthew; one tomb that was found to be open at dawn, Mark; and two open tombs, which are presumed to be the same tomb, at night, Luke and John.
The less persistent researcher will conclude that an obvious contradiction- an opened tomb cannot be visited in the dark while the same tomb is visited at dawn and seen being opened. Of course, the contradiction exists due to the opinion that there is only one tomb, which cannot be true. Therefore, there must be at least two additional tombs, a total of three tombs, visited by the women.
Some disciples "doubt" [Matthew 28:7], "the eleven" experienced "unbelief" [Mark 16:14], the apostles did not believe [Luke 24:10-11], and some disciples did not recognize Jesus [John 21:4].
The tomb in Mark is visited at dawn and the tomb in Luke and John are visited when it was dark. Therefore, there are at least three tombs in the Gospel narratives: one opened at dawn by an angel, Matthew; one tomb that was found to be open at dawn, Mark; and two open tombs, which are presumed to be the same tomb, at night, Luke and John.
The less persistent researcher will conclude that an obvious contradiction- an opened tomb cannot be visited in the dark while the same tomb is visited at dawn and seen being opened. Of course, the contradiction exists due to the opinion that there is only one tomb, which cannot be true. Therefore, there must be at least two additional tombs, a total of three tombs, visited by the women.
Appendix I
messages to the women
messages to the women
[The] angel answered G611..., “Fear not ye, for I know that ye seek Jesus, which was crucified. He is not here, for he is risen, as he said. Come, see the place where the Lord lay and go quickly and tell his disciples that he is risen from the dead and, behold, he goeth before you into Galilee. There shall ye see him, lo, I have told you.” Matthew 28:5-7
The women do not make an inquiry in Matthew, but in Mark 16:3, when the women ask, “Who shall roll us away the stone from the door of the sepulchre?” We are unsure of the significance, if any, of the angel in Matthew responding to the question from the women in Mark.
Strong's G611 The KJV translates the verb apokrinomai as: answer (250).
The women are told that the crucified Jesus, the Lord, is risen from the dead.
Strong's G611 The KJV translates the verb apokrinomai as: answer (250).
The women are told that the crucified Jesus, the Lord, is risen from the dead.
[The young man G3495 sitting on the right side of the tomb, v.5] saith..., “Be not affrighted. Ye [Mary Magdalene, Mary the mother of James, and Salome, v.1] seek Jesus of Nazareth, which was crucified. He is risen. He is not here. Behold the place where they laid him, but go your way. Tell his disciples and Peter that he goeth before you into Galilee. There shall ye see him, as he said unto you.” Mark 16:6-7
Strong's G3495 The KJV translates the masculine noun neaniskos as: young man (10).
The women are told by the sitting young man that the crucified Jesus of Nazareth has risen.
The women are told by the sitting young man that the crucified Jesus of Nazareth has risen.
[The two men standing in the tomb, v.4] said unto them [Mary Magdalene, Joanna, and Mary the mother of James, v.10], “Why seek ye the living among the dead? He is not here, but is risen. Remember how he spake unto you when he was yet in Galilee, saying, ‘The Son of man must be delivered into the hands of sinful men and be crucified and the third day rise again.’” Luke 24:5-7
The women learn from the two standing men that “he” is risen, that is, the Son of Man rose on the third day.
[The two angels who are sitting] say unto her [Mary, v.11], “Woman, why weepest thou?” She saith unto them, “Because they have taken away my Lord and I know not where they have laid him.” John 20:12-13
Mary receives no information from the two messengers in the tomb, only an inquiry.
Matthew
Mark Luke John |
Mary Magdalene and the other Mary do not enter the tomb.
Mary Magdalene, Mary the mother of James, and Salome enter the tomb [v.5]. The women enter the tomb [v.3]. Mary does not enter the tomb. |
Matthew Mark Luke John |
Message given at the Tomb
the Lord is risen from the dead Jesus of Nazareth is risen “he” is risen no message |
Matthew
Mark Luke John |
Jesus, crucified
Jesus of Nazareth, crucified he, the Son of Man, NA |
risen
risen risen |
go to Galilee
go to Galilee go to Galilee |
others who went to the tomb
The Gospel of John states that the Beloved Disciple outran Simon Peter to the tomb [John 20:6] and while this seems like an unimportant detail, one must recall that the Beloved Disciple was at the crucifixion, along with three women [John 19:25]. Since Simon Peter was not at the crucifixion, it is possible that he would not know the exact location of Jesus’ tomb, if there are several tombs in the garden. Therefore, the Beloved Disciple not only outran Simon Peter, but the Beloved Disciple possibly served as a guide for Simon Peter to find the tomb. Once again, if there were only one tomb, Simon Peter would not have any difficulty finding it, as it was “nigh at hand” to the crucifixion, that is, it is in the garden.
In he Gospel of Luke, Peter finds a tomb and sees the linen clothes, G4616. The tomb and clothes may be the same tomb and clothes in the account from the Gospel of John. Unlike Simon Peter in the account from John., it seems that Peter did not need any assistance to find an opened tomb in the garden. The presumption that there is only one empty tomb is not certain.
In he Gospel of Luke, Peter finds a tomb and sees the linen clothes, G4616. The tomb and clothes may be the same tomb and clothes in the account from the Gospel of John. Unlike Simon Peter in the account from John., it seems that Peter did not need any assistance to find an opened tomb in the garden. The presumption that there is only one empty tomb is not certain.
Then G1161 arose Peter and ran unto the sepulchre and stooping down, he beheld the linen clothes G4616 laid by themselves and departed, wondering G2296 in himself at that which was come to pass. Luke 24:12
Strong's G2296 The KJV translates the verb thaumazō as: marvel (29), wonder (14),
have in admiration (1), admire (1), marvelled (with G2258) (1), variations of 'wonder' (1).
have in admiration (1), admire (1), marvelled (with G2258) (1), variations of 'wonder' (1).
[The] other disciple did outrun Peter and came first to the sepulchre and he stooping down and looking in, saw the linen clothes G4616 lying. yet went he not in.
Then G3767 cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes G4616 lie and the napkin, that was about his head, not lying with the linen clothes G4616, but wrapped together in a place by itself.
Then G5119 went in also that other disciple, which came first to the sepulchre and he saw and believed, for as yet they knew not the scripture that he must rise again from the dead.
Then G3767 the disciples went away again unto their own home. John 20:4-10
Simon Peter and the Beloved Disciple did not know the scripture, yet Jesus spoke clearly when he said:
[Jesus [v.20] taught he must] be killed and be raised again the third day. Matthew 16:21
[The Son of Man shall be killed, v.22] and the third day he shall be raised again. Matthew 17:23
to crucify him [the Son of Man, v.18] and the third day he shall rise again. G450 Matthew 20:19
[The Son of Man must] be killed and after three days rise again. G450 Mark 8:31
[After the Son of Man is killed], he shall rise the third day. Mark 9:31
and shall kill him [the Son of Man, v.33] and the third day he shall rise again. G450 Mark 10:34
[The Son of Man must] be slain and be raised the third day. Luke 9:22
[The Son of Man [v.31] will be] put him to death and the third day he shall rise again. G450
Luke 18:33
Although the Beloved Disciple and Simon Peter did not understand either Scripture or the clear words of Jesus, “the chief priests and Pharisees” understood that Jesus said, “After three days I will rise again.” [Matthew 27:64]
Additionally, the Pharisees know, presumably from Scripture, that no prophet will come from Galilee [John 8:72].
[Jesus [v.20] taught he must] be killed and be raised again the third day. Matthew 16:21
[The Son of Man shall be killed, v.22] and the third day he shall be raised again. Matthew 17:23
to crucify him [the Son of Man, v.18] and the third day he shall rise again. G450 Matthew 20:19
[The Son of Man must] be killed and after three days rise again. G450 Mark 8:31
[After the Son of Man is killed], he shall rise the third day. Mark 9:31
and shall kill him [the Son of Man, v.33] and the third day he shall rise again. G450 Mark 10:34
[The Son of Man must] be slain and be raised the third day. Luke 9:22
[The Son of Man [v.31] will be] put him to death and the third day he shall rise again. G450
Luke 18:33
Although the Beloved Disciple and Simon Peter did not understand either Scripture or the clear words of Jesus, “the chief priests and Pharisees” understood that Jesus said, “After three days I will rise again.” [Matthew 27:64]
Additionally, the Pharisees know, presumably from Scripture, that no prophet will come from Galilee [John 8:72].
the appearance of jesus to the women on sunday
Jesus met them [Mary Magdalene and the other Mary, v.1], saying, “All hail.”, and they came and held him by the feet and worshipped G4352 him.
Then G5119 said Jesus unto them, “Be not afraid. Go tell my brethren that they go into Galilee and there shall they see me.” Matthew 28:9-10
Strong's G4352 The KJV translates the verb proskyneō: worship (60).
Now [But] G1161 when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene... and she went and told them that had been with him… [and] when they had heard that he was alive and had been seen of her, believed not.
After [But] G1161 that he appeared in another form unto two of them, as they walked and went into the country. Mark 16:9-12
It is uncertain why Mark writes the awkward sentence, “them that had been with him”, rather than “Jesus’ disciples” or “Jesus’ apostles”.
Mark relates that Jesus first appeared to Mary Magdalene [16:.9]. However, this event is not recorded in his Gospel and this encounter must refer to either an unwritten tradition or to the account in the Gospel of John [20:15-16], as both Mary Magdalene and the other Mary meet Jesus in the Gospel of Matthew [28:9].
Mark mentions that Jesus meeting two disciples in the country and this encounter on the road to Emmaus is found in the Gospel of Luke. The two accounts found in Mark 16:9-12 are not original to Mark and rely upon the Gospels of Luke and John. Therefore, there is no appearance of Jesus to the women in the Gospel of Mark.
The women do not see Jesus in the Gospel of Luke, as they go to the disciples after receiving the message from the two men standing in the tomb [Luke 24:4-9].
Mark relates that Jesus first appeared to Mary Magdalene [16:.9]. However, this event is not recorded in his Gospel and this encounter must refer to either an unwritten tradition or to the account in the Gospel of John [20:15-16], as both Mary Magdalene and the other Mary meet Jesus in the Gospel of Matthew [28:9].
Mark mentions that Jesus meeting two disciples in the country and this encounter on the road to Emmaus is found in the Gospel of Luke. The two accounts found in Mark 16:9-12 are not original to Mark and rely upon the Gospels of Luke and John. Therefore, there is no appearance of Jesus to the women in the Gospel of Mark.
The women do not see Jesus in the Gospel of Luke, as they go to the disciples after receiving the message from the two men standing in the tomb [Luke 24:4-9].
Jesus saith unto her [Mary, v.11], “Woman, why weepest thou? whom seekest thou?” She... saith unto him, “Sir, if thou have borne him hence, tell me where thou hast laid him and I will take him away.” Jesus saith unto her, “Mary.” She… saith unto him, “Rabboni”…. Jesus saith unto her, “Touch me not, for I am not yet ascended to my Father, but go to my brethren and say unto them, ‘I ascend unto my Father and your Father and to my God and your God.’”
John 20:15-17
The women see Jesus in the Gospel of Matthew and Mary sees Jesus in the Gospel of John. The women do not see Jesus in the Gospel of Luke or in the Gospel of Mark.
Jesus appears to simon and cleopas on sunday
[Cleopas and Simon, Luke 24:18, 34] went that same day to a village called Emmaus... and they talked together of all these things which had happened and it came to pass that... Jesus himself drew near... and he said unto them, “What manner of communications are these that ye have one to another, as ye walk and are sad?” and... Cleopas, answering, said unto him, “Art thou only a stranger in Jerusalem and hast not known the things which are come to pass therein these days?” and he said unto them, “What things?” and they said unto him, “Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people and how the chief priests and our rulers delivered him to be condemned to death and have crucified him, but we trusted that it had been he which should have redeemed Israel and beside all this, to day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulchre and when they found not his body, they came saying that they had also seen a vision of angels, which said that he was alive and certain of them which were with us went to the sepulchre and found it even so as the women had said, but him they εἶδον saw not.” Luke 24:13-24
The phrasing “certain of them which were with us” is awkward. Of course, to write:
“which said that he was alive and Peter, Simon Peter, and the Beloved Disciple went to the sepulchre and found it even so as the women had said, but him they saw not.”
would explicitly distinguish Simon Peter, who entered the tomb and stood with the Beloved Disciple, from Peter, who did not enter the tomb, but looked into the tomb.
It is not clear why effort is put forth both to conflate the identities of Simon Peter and Peter in the Gospels and to distinguish Peter from Simon Peter in the Gospels of Luke and John.
εἶδον- third person plural. The usage of the plural cannot refer to Peter alone, but must refer to at least two people, if not more. Either a group consisting of Peter, Simon Peter, and the Beloved Disciple, or the pair of Simon Peter and the Beloved Disciple meets the grammatical requirements [Luke 24:12; John 20:4-10].
“which said that he was alive and Peter, Simon Peter, and the Beloved Disciple went to the sepulchre and found it even so as the women had said, but him they saw not.”
would explicitly distinguish Simon Peter, who entered the tomb and stood with the Beloved Disciple, from Peter, who did not enter the tomb, but looked into the tomb.
It is not clear why effort is put forth both to conflate the identities of Simon Peter and Peter in the Gospels and to distinguish Peter from Simon Peter in the Gospels of Luke and John.
εἶδον- third person plural. The usage of the plural cannot refer to Peter alone, but must refer to at least two people, if not more. Either a group consisting of Peter, Simon Peter, and the Beloved Disciple, or the pair of Simon Peter and the Beloved Disciple meets the grammatical requirements [Luke 24:12; John 20:4-10].
Then [And] G2532 he said unto them, “O fools and slow of heart to believe all that the prophets have spoken. Ought not Christ to have suffered these things and to enter into his glory?”... he expounded unto them in all the scriptures the things concerning himself and they drew nigh unto the village, whither they went and he made as though he would have gone further, but they constrained him, saying, “Abide with us, for it is toward evening and the day is far spent.” [And] as he sat at meat with them,... he vanished out of their sight. Luke 24:25-31
other apearances of jesus
Then [But] G1161 the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them and when they saw him, they worshipped G4352 him, but G1161 some doubted G1365 and Jesus came and spake unto them, saying, “All power is given unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, Teaching them to observe all things whatsoever I have commanded you and, lo, I am with you alway, even unto the end of the world.”
Matthew 28:16-20
All the disciples worship Jesus, while some of the disciples “doubted”. Matthew does not state the reasons for their doubt or, more importantly, what exactly they doubted.
Strong's G1365 The KJV translates the verb distazōi as: doubt (2).
Strong's G1365 The KJV translates the verb distazōi as: doubt (2).
Afterward G5305 he [Jesus, v.9] appeared unto the eleven as they sat at meat and upbraided them with their unbelief and hardness of heart, because they believed G570 not them which had seen him after he was risen and he said unto them, “Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, for but G1161 he that believeth not shall be damned G2362 and these signs shall follow them that believe: [1] In my name shall they cast out devils. [2] They shall speak with new tongues. [3] They shall take up serpents and if they drink any deadly thing, it shall not hurt them. [4] They shall lay hands on the sick and they shall recover.” Mark 16:14-18
The eleven did not believe the reports of those who claimed to have seen the risen Jesus. Matthew and Mark agree that there was doubt, at least among some of the “eleven”.
Strong's G570 The KJV translates the feminine noun apistia as: unbelief (12).
Strong's G2632 The KJV translates the verb katakrinō as: condemn (17), damn (2). katakrínō; from G2596 and G2919; to judge against.
Strong's G570 The KJV translates the feminine noun apistia as: unbelief (12).
Strong's G2632 The KJV translates the verb katakrinō as: condemn (17), damn (2). katakrínō; from G2596 and G2919; to judge against.
[Jesus] himself stood G2476 in the midst of them [the eleven, v.33] and saith unto them, “Peace be unto you.”, but they were terrified and affrighted and supposed that they had seen a spirit G4151 and he said unto them, “Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself. Handle me and see, for a spirit hath not flesh and bones, as ye see me have.” and when he had thus spoken, he shewed them his hands and his feet and while they yet believed not for joy and wondered, he said unto them, “Have ye here any meat?” and they gave him a piece of a broiled fish and of an honeycomb and he took it and did eat before them and he said unto them,
“These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses and in the prophets and in the psalms, concerning me.”
Then G5119 opened he their understanding, that they might understand the scriptures and said unto them, “Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem and ye are witnesses of these things and, behold, I send the promise of my Father upon you, but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” Luke 24:36-49
Strong's G4151 The KJV translates the neuter noun pneuma as: Spirit (111), Holy Ghost (89),
Spirit (of God) (13), Spirit (of the Lord) (5), (My) Spirit (3), Spirit (of truth) (3), Spirit (of Christ) (2), human (spirit) (49), (evil) spirit (47), spirit (general) (26), spirit (8), (Jesus' own) spirit (6),
(Jesus' own) ghost (2), miscellaneous (21).
Spirit (of God) (13), Spirit (of the Lord) (5), (My) Spirit (3), Spirit (of truth) (3), Spirit (of Christ) (2), human (spirit) (49), (evil) spirit (47), spirit (general) (26), spirit (8), (Jesus' own) spirit (6),
(Jesus' own) ghost (2), miscellaneous (21).
Then G3767 the same day at evening, being the first day of the week,... the disciples were assembled...[and] came G2064 Jesus and stood G2476 in the midst and saith unto them, “Peace be unto you.” and when he had so said, he shewed unto them his hands and his side.
Then G3767were the disciples glad, when they saw the Lord.
Then G3767said Jesus to them again, “Peace be unto you. As my Father hath sent me, even so send I you.” and when he had said this, he breathed on them and saith unto them, “Receive ye the Holy Ghost. Whose soever sins ye remit, they are remitted unto them and whose soever sins ye retain, they are retained.”, but Thomas... was not with them when Jesus came.
The other disciples therefore [then] G3767 said unto him, “We have seen the Lord.”, but he said unto them, “Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side, I will not believe.” and after eight days again his disciples were within and Thomas with them.
[Then] came Jesus, the doors being shut and stood G2476 in the midst and said, “Peace be unto you.”
Then G1534 saith he to Thomas, “Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless, for but believing.” and Thomas answered and said unto him, “My Lord and my God.”, Jesus saith unto him, “Thomas, because thou hast seen me, thou hast believed. Blessed are they that have not seen and yet have believed.” and many other signs truly did Jesus in the presence of his disciples, which are not written in this book. John 20:19-30
After these things Jesus shewed himself again to the disciples at the sea of Tiberias and on this wise shewed he himself. There were together Simon Peter and Thomas called Didymus and Nathanael of Cana in Galilee and the sons of Zebedee and two other of his disciples.
John 21:1-2
But G1161 when the morning was now come, Jesus stood G2476 on the shore, but G3305 the disciples knew not that it was Jesus. John 21:4
The Beloved Disciple tells Peter that the man on the shore is “the Lord” [John 21:7].
Strong's G3305 The KJV translates the particle, mentoi, as: yet (2), nevertheless (2), howbeit (1),
but (1), not translated (2).
Strong's G3305 The KJV translates the particle, mentoi, as: yet (2), nevertheless (2), howbeit (1),
but (1), not translated (2).
other
In Matthew 28:9, Mary Magdalene and the other Mary see Jesus and hold him by his feet.
In Mark 16:9. Mary Magdalene, Mary of James, and Salome see a young man in the tomb, but they do not see Jesus.
Luke 24:10 relates that it was “Mary Magdalene”, “Joanna”, “Mary the mother of James”, and the “other women that were with them which told these things unto the apostles.” The women do not see the risen Jesus in the Gospel of Luke. The women only tell the apostles what the two standing men said at the tomb [Luke 24:5-7]. However, later in Luke, the woman are said to have had “a vision G3701 of angels, which said that he [Jesus of Nazareth, v.19] was alive” [Luke 24:23].
Strong's G3701 The KJV translates the feminine noun optasia as: vision (4).
From the contexts of Luke 24:23, Luke 1:22, Acts 26:19, and 2 Corinthians 12:1, optasia is a supernatural vision. The mundane story of two men standing inside a tomb telling the women “He is not here, but is risen.” [Luke 24:4] becomes, a few passages later, an encounter with supernatural angels.
Mary sees Jesus in John 20:16.
Of the four Gospel accounts, only Matthew and John relate that Mary Magdalene and another Mary see Jesus before his appearance to the Disciples.
Matthew
Who saw Jesus
Mary Magdalene other Mary, 28:1, 8-9
Who told the disciples not mentioned
Disciples saw Jesus 28:16-17
Other
the disciples worshiped Jesus; some disciples doubted, 28:17
Mark
Who saw Jesus
No one
Who told the disciples
Mary Magdalene, 16:10
Disciples saw Jesus
Simon and Cleophas, 16:12; the eleven, 16:14
Other
Disciples did not believe Mary Magdalene, 16:11
Disciples did not believe Simon and Cleophas, 16:13
Luke
Who saw Jesus
the women only see two men standing in the tomb, 24:4
Who told the disciples
Mary Magdalene. Joanna, Mary the mother of James. and other women, 24:0
Disciples saw Jesus
Simon and Cleopas, 24:18, 34; Did not recognize Jesus, 24:16
Other
Women see two men who become “angels”, 24:23
Peter goes to the tomb, see linen cloths G3608, 24:12. However, in Luke 23:53, G4616 is the word found for wrapping the body of Jesus. G3608 is found three time in three consecutive verses (20:5-7) in John.
John
Who saw Jesus
Mary, 20:16;Mary Magdalene, 20:18
Who told the disciples
Mary Magdalene, 20:18
Disciples saw Jesus
all but Thomas, 20:20, 24; all, 20:26
Other
Sea of Galilee, 22:1-2. “Simon Peter”, “Thomas”, “Nathanael”, and “the sons of Zebedee”, and “two other of his disciples.” The disciples did not recognize Jesus, 21:4
Mary Magdalene tells Simon Peter and the Beloved Disciple that the body of the Lord is missing [John 20:1-2].
Simon Peter and Beloved Disciple go to the tomb, see the linen cloths G3608, John 20:6-8
In Mark 16:9. Mary Magdalene, Mary of James, and Salome see a young man in the tomb, but they do not see Jesus.
Luke 24:10 relates that it was “Mary Magdalene”, “Joanna”, “Mary the mother of James”, and the “other women that were with them which told these things unto the apostles.” The women do not see the risen Jesus in the Gospel of Luke. The women only tell the apostles what the two standing men said at the tomb [Luke 24:5-7]. However, later in Luke, the woman are said to have had “a vision G3701 of angels, which said that he [Jesus of Nazareth, v.19] was alive” [Luke 24:23].
Strong's G3701 The KJV translates the feminine noun optasia as: vision (4).
From the contexts of Luke 24:23, Luke 1:22, Acts 26:19, and 2 Corinthians 12:1, optasia is a supernatural vision. The mundane story of two men standing inside a tomb telling the women “He is not here, but is risen.” [Luke 24:4] becomes, a few passages later, an encounter with supernatural angels.
Mary sees Jesus in John 20:16.
Of the four Gospel accounts, only Matthew and John relate that Mary Magdalene and another Mary see Jesus before his appearance to the Disciples.
Matthew
Who saw Jesus
Mary Magdalene other Mary, 28:1, 8-9
Who told the disciples not mentioned
Disciples saw Jesus 28:16-17
Other
the disciples worshiped Jesus; some disciples doubted, 28:17
Mark
Who saw Jesus
No one
Who told the disciples
Mary Magdalene, 16:10
Disciples saw Jesus
Simon and Cleophas, 16:12; the eleven, 16:14
Other
Disciples did not believe Mary Magdalene, 16:11
Disciples did not believe Simon and Cleophas, 16:13
Luke
Who saw Jesus
the women only see two men standing in the tomb, 24:4
Who told the disciples
Mary Magdalene. Joanna, Mary the mother of James. and other women, 24:0
Disciples saw Jesus
Simon and Cleopas, 24:18, 34; Did not recognize Jesus, 24:16
Other
Women see two men who become “angels”, 24:23
Peter goes to the tomb, see linen cloths G3608, 24:12. However, in Luke 23:53, G4616 is the word found for wrapping the body of Jesus. G3608 is found three time in three consecutive verses (20:5-7) in John.
John
Who saw Jesus
Mary, 20:16;Mary Magdalene, 20:18
Who told the disciples
Mary Magdalene, 20:18
Disciples saw Jesus
all but Thomas, 20:20, 24; all, 20:26
Other
Sea of Galilee, 22:1-2. “Simon Peter”, “Thomas”, “Nathanael”, and “the sons of Zebedee”, and “two other of his disciples.” The disciples did not recognize Jesus, 21:4
Mary Magdalene tells Simon Peter and the Beloved Disciple that the body of the Lord is missing [John 20:1-2].
Simon Peter and Beloved Disciple go to the tomb, see the linen cloths G3608, John 20:6-8
the name of the individual who is missing from the tomb
The angel from heaven sitting on the covering stone names “Jesus” [Matthew 28:5].
The young man sitting in the tomb names “Jesus of Nazareth” [Mark 16:6].
The two men standing in the tomb state the women seek “the living among the dead” and discuss “the Son of man”, but do not mention Jesus by name [Luke 24:6, 8].
Mary Magdalene states that the “Lord” has been removed from the tomb [John 20:2, 13]. When she encounters Jesus, Mary inquires, “Sir, if thou have borne him* [the Lord] hence, tell me where thou hast laid him* [the Lord] and I will take him* [the Lord] away.” [John 20:15]
The Lord is in brackets, as this is the word that Mary uses. The word “him” could also refer to “Jesus”, the word the narrator utilizes [John 20:12].
Mary Magdalene tells the disciples she has seen the “Lord” [John 20:18].
The young man sitting in the tomb names “Jesus of Nazareth” [Mark 16:6].
The two men standing in the tomb state the women seek “the living among the dead” and discuss “the Son of man”, but do not mention Jesus by name [Luke 24:6, 8].
Mary Magdalene states that the “Lord” has been removed from the tomb [John 20:2, 13]. When she encounters Jesus, Mary inquires, “Sir, if thou have borne him* [the Lord] hence, tell me where thou hast laid him* [the Lord] and I will take him* [the Lord] away.” [John 20:15]
The Lord is in brackets, as this is the word that Mary uses. The word “him” could also refer to “Jesus”, the word the narrator utilizes [John 20:12].
Mary Magdalene tells the disciples she has seen the “Lord” [John 20:18].
the identity of the individual who meets the disciples
Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them [v.10] and when they saw him*, they worshipped him*, but some doubted and Jesus* came and spake unto them… Matthew 28:16-18
Now when Jesus was risen early the first day of the week... Mark 16:9
After that he* appeared in another form unto two of them, as they walked and went into the country. Mark 16:12
Afterward he* appeared unto the eleven as they sat at meat… Mark 16:14
and he* said unto them… Mark 16:15
So then after the Lord* had spoken unto them… Mark 16:19
Jesus* himself stood in the midst of them and saith unto them, “Peace be unto you...” Luke 24:36
Then the same day at evening, being the first day of the week,... the disciples were assembled for fear of the Jews, came Jesus* and stood in the midst and saith unto them, John 20:19
Then were the disciples glad, when they saw the Lord* τὸν κύριον … John 20:20
Then said Jesus* ὁ Ἰησοῦς [the Savior]to them again… John 20:21
[Thomas] was not with them when Jesus* ὁ Ἰησοῦς [the Savior] came. The other disciples therefore said unto him, “We have seen the Lord* τὸν κύριον .” John 20:24-25
then came Jesus* ὁ Ἰησοῦς [the Savior]... and stood in the midst... John 20:26
then came Jesus* ὁ Ἰησοῦς [the Savior], the doors being shut and stood in the midst… John 20:26
Thomas answered and said unto him, “My Lord* and my God.” Jesus* ὁ Ἰησοῦς [the Savior] saith unto him… John 20:28-29
and many other signs truly did Jesus* ὁ Ἰησοῦς [the Savior] in the presence of his disciples…
John 20:30
After these things Jesus* ὁ Ἰησοῦς [the Savior] shewed himself again to the disciples at the sea of Tiberias… John 21:1
Therefore G3767 that disciple whom Jesus ὁ Ἰησοῦς [the Savior] loved saith unto Peter, “It is the Lord* Ὁ κύριός .” Now when Simon Peter heard that it was the Lord* ὁ κύριός ... John 21:7
Jesus* ὁ Ἰησοῦς [the Savior] saith unto them… John 21:10
Jesus* ὁ Ἰησοῦς [the Savior] saith unto them… John 21:12
none of the disciples durst ask him, “Who art thou?” knowing that it was the Lord* ὁ κύριός.
John 21:12
Jesus* ὁ Ἰησοῦς [the Savior] stood on the shore, but the disciples knew not that it was Jesus*
ὅτι Ἰησοῦς ἐστιν… John 21:4
Jesus* ὁ Ἰησοῦς [the Savior] then cometh and taketh bread and giveth them and fish likewise. This is now the third time that Jesus* ὁ Ἰησοῦς [the Savior] shewed himself to his disciples, after that he was risen from the dead. So when they had dined, Jesus* ὁ Ἰησοῦς [the Savior] saith…
John 21:13-15
Peter ὁ Πέτρος [the rock] seeing him saith to Jesus* τῷ Ἰησοῦ, “Lord* Κύριε and what shall this man do?” Jesus* ὁ Ἰησοῦς [the Savior] saith unto him…
John 21:21-22
Now when Jesus was risen early the first day of the week... Mark 16:9
After that he* appeared in another form unto two of them, as they walked and went into the country. Mark 16:12
Afterward he* appeared unto the eleven as they sat at meat… Mark 16:14
and he* said unto them… Mark 16:15
So then after the Lord* had spoken unto them… Mark 16:19
Jesus* himself stood in the midst of them and saith unto them, “Peace be unto you...” Luke 24:36
Then the same day at evening, being the first day of the week,... the disciples were assembled for fear of the Jews, came Jesus* and stood in the midst and saith unto them, John 20:19
Then were the disciples glad, when they saw the Lord* τὸν κύριον … John 20:20
Then said Jesus* ὁ Ἰησοῦς [the Savior]to them again… John 20:21
[Thomas] was not with them when Jesus* ὁ Ἰησοῦς [the Savior] came. The other disciples therefore said unto him, “We have seen the Lord* τὸν κύριον .” John 20:24-25
then came Jesus* ὁ Ἰησοῦς [the Savior]... and stood in the midst... John 20:26
then came Jesus* ὁ Ἰησοῦς [the Savior], the doors being shut and stood in the midst… John 20:26
Thomas answered and said unto him, “My Lord* and my God.” Jesus* ὁ Ἰησοῦς [the Savior] saith unto him… John 20:28-29
and many other signs truly did Jesus* ὁ Ἰησοῦς [the Savior] in the presence of his disciples…
John 20:30
After these things Jesus* ὁ Ἰησοῦς [the Savior] shewed himself again to the disciples at the sea of Tiberias… John 21:1
Therefore G3767 that disciple whom Jesus ὁ Ἰησοῦς [the Savior] loved saith unto Peter, “It is the Lord* Ὁ κύριός .” Now when Simon Peter heard that it was the Lord* ὁ κύριός ... John 21:7
Jesus* ὁ Ἰησοῦς [the Savior] saith unto them… John 21:10
Jesus* ὁ Ἰησοῦς [the Savior] saith unto them… John 21:12
none of the disciples durst ask him, “Who art thou?” knowing that it was the Lord* ὁ κύριός.
John 21:12
Jesus* ὁ Ἰησοῦς [the Savior] stood on the shore, but the disciples knew not that it was Jesus*
ὅτι Ἰησοῦς ἐστιν… John 21:4
Jesus* ὁ Ἰησοῦς [the Savior] then cometh and taketh bread and giveth them and fish likewise. This is now the third time that Jesus* ὁ Ἰησοῦς [the Savior] shewed himself to his disciples, after that he was risen from the dead. So when they had dined, Jesus* ὁ Ἰησοῦς [the Savior] saith…
John 21:13-15
Peter ὁ Πέτρος [the rock] seeing him saith to Jesus* τῷ Ἰησοῦ, “Lord* Κύριε and what shall this man do?” Jesus* ὁ Ἰησοῦς [the Savior] saith unto him…
John 21:21-22
appendix II
John 19:41
But G1161 in the place where he was crucified there was a garden and G2532 in the garden a new sepulchre, wherein was never man yet laid. |
John 19:42
therefore G3767 there laid they Jesus because of the Jews' preparation day; |
because G3754 the sepulchre was nigh at hand.
John 20: 1 [But] G1161 The first day of the week cometh Mary Magdalene early, when it was |
yet G2089 dark, unto the sepulchre,
|
and G2532 seeth the stone taken away from the sepulchre.
|
John 20: 2
Therefore G3767 she runneth, |
and G2532 cometh to Simon Peter,
and G2532 to the other disciple whom Jesus loved and G2532 saith unto them, They have taken away the Lord out of the sepulchre and G2532 we know not where they have laid him. |
John 20: 3
therefore G3767 Peter went forth |
and G2532 that other disciple
and G2532 came to the sepulchre. John 20: 4 But G1161 they ran both together: and G2532 the other disciple did outrun Peter, and G2532 came first to the sepulchre. John 20: 5 And G2532 he stooping down [and looking in] saw the linen clothes lying; |
yet G3305 went he not in.
|
John 20: 6
Therefore G3767 cometh Simon Peter following him, |
and G2532 went into the sepulchre
and G2532 seeth the linen clothes lie John 20: 7 And G2532 the napkin that was about his head, |
not G3756 lying with the linen clothes, |
nevertheless G235 wrapped together in a place by itself.
|
John 20: 8
Then G5119 |
therefore [G3767] went in also that other disciple, which came first to the sepulchre,
|
and G2532 he saw,
and G2532 believed. |
John 20:10
Therefore G3767 the disciples went away again unto their own home. |
Luke 24:12
But G1161 arose Peter, [and] ran unto the sepulchre and G2532 stooping down, he beheld the linen clothes laid by themselves and G2532 departed, wondering in himself at that which was come to pass. John 20: 9 For G1063 as yet they knew not the scripture, that he must rise again from the dead. John 20:11 But G1161 Mary stood without at the sepulchre weeping and G3767 as she wept, she stooped down, [and] looked into the sepulchre John 20:12 And G2532 seeth two angels in white sitting, the one at the head, and G2532 the other at the feet, where the body of Jesus had lain. John 20:13 And G2532 they say unto her, Woman, why weepest thou? She saith unto them, Because G3754 they have taken away my Lord and G2532 I know not where they have laid him. John 20:14 And G2532 when she had thus said, she turned herself back and G2532 saw Jesus standing and G2532 knew not that it was Jesus. |
John 20:15
Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him,
[and] I G2504 will take him away.
John 20:16
Jesus saith unto her, Mary. She turned herself [and] saith unto him, Rabboni; which is to say, Master.
John 20:17
Jesus saith unto her, Touch me not;
Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him,
[and] I G2504 will take him away.
John 20:16
Jesus saith unto her, Mary. She turned herself [and] saith unto him, Rabboni; which is to say, Master.
John 20:17
Jesus saith unto her, Touch me not;
for G1063 I am not yet ascended to my Father:
but G1161 go to my brethren and G2532 say unto them, I ascend unto my Father and G2532 your Father and G2532 to my God and G2532 your God. |
John 20:18
Mary Magdalene came [and] told the disciples that she had seen the Lord
Mary Magdalene came [and] told the disciples that she had seen the Lord
and G2532 that he had spoken these things unto her.
|
The KJV translates Strong's G2532, a conjunction, as: and (8,173), also (514), even (108), both (43), then (20), so (18), likewise (13), not tr. (350), miscellaneous (31), variations of 'and' (1). Total: 9,269
The KJV translates Strong's G1161, a conjunction, as: but (1,237), and (934), now (166), then (132), also (18), yet (16), yea (13), so (13), moreover (13), nevertheless (11), for (4), even (3),
miscellaneous (10), not translated (300). Total: 2,883
The KJV translates Strong's G3756, a particle, as: not (1,210), no (147), cannot (with G1410) (57), miscellaneous (123). Total: 1,645
The KJV translates Strong's G3754, a conjunction, as: that (612), for (264), because (173),
how that (21), how (11), miscellaneous (212). Total: 1,293
The KJV translates Strong's G1063, a conjunction, as: for (1,027), miscellaneous (28),
not translated (12). Total: 1,067
The KJV translates Strong's G235, a conjunction, as: but (573), yea (15), yet (11), nevertheless (10), howbeit (9), nay (4), therefore (3), save (2), not translated (2), miscellaneous (8). Total: 637
The KJV translates Strong's G3767, a particle, as: therefore (263), then (197), so (18), and (11),
now (9), wherefore (8), but (5), not translated (9), miscellaneous (6). Total: 525
The KJV translates Strong's G5119, an adverb, as: then (149), that time (4), when (1),
not translated (5). Total: 159
The KJV translates Strong's G2089, an adverb, as: yet (51), more (22), any more (5), still (4),
further (4), longer (3), miscellaneous (10). Total: 99
The KJV translates Strong's G2504, a conjunction, as: and I (34), I also (17), so I (4), I (4), even I (3), me also (3), miscellaneous (7). Total: 72
The KJV translates Strong's G3305, a particle, as: yet (2), nevertheless (2), howbeit (1), but (1),
not translated (2). Total: 8
The KJV translates Strong's G1161, a conjunction, as: but (1,237), and (934), now (166), then (132), also (18), yet (16), yea (13), so (13), moreover (13), nevertheless (11), for (4), even (3),
miscellaneous (10), not translated (300). Total: 2,883
The KJV translates Strong's G3756, a particle, as: not (1,210), no (147), cannot (with G1410) (57), miscellaneous (123). Total: 1,645
The KJV translates Strong's G3754, a conjunction, as: that (612), for (264), because (173),
how that (21), how (11), miscellaneous (212). Total: 1,293
The KJV translates Strong's G1063, a conjunction, as: for (1,027), miscellaneous (28),
not translated (12). Total: 1,067
The KJV translates Strong's G235, a conjunction, as: but (573), yea (15), yet (11), nevertheless (10), howbeit (9), nay (4), therefore (3), save (2), not translated (2), miscellaneous (8). Total: 637
The KJV translates Strong's G3767, a particle, as: therefore (263), then (197), so (18), and (11),
now (9), wherefore (8), but (5), not translated (9), miscellaneous (6). Total: 525
The KJV translates Strong's G5119, an adverb, as: then (149), that time (4), when (1),
not translated (5). Total: 159
The KJV translates Strong's G2089, an adverb, as: yet (51), more (22), any more (5), still (4),
further (4), longer (3), miscellaneous (10). Total: 99
The KJV translates Strong's G2504, a conjunction, as: and I (34), I also (17), so I (4), I (4), even I (3), me also (3), miscellaneous (7). Total: 72
The KJV translates Strong's G3305, a particle, as: yet (2), nevertheless (2), howbeit (1), but (1),
not translated (2). Total: 8