The appearance of the heavenly being on the stone instilled fear and astonishment in those who were fleeing, rendering them nearly lifeless.
Regarding the Myrrh-bearing women recounted in the Gospels, the number and names vary: in Matthew, there are two—Mary Magdalene and the other Mary; in Mark, three—Mary Magdalene, Mary the mother of James, and Salome; in Luke, three as well—Mary Magdalene, Mary the mother of James, and Joanna; while John mentions only Mary Magdalene. This variation is explained by Luke's observation that alongside the named women, there were others present. Thus, the Evangelists mentioned only those women who held significance within the early Church. Mary Magdalene, recognized in all accounts, was especially notable, while Mary the mother of James was also well-regarded. Salome and Joanna are likewise seen as devoted servants of Christ and are referenced in other sections of the Gospels. This context helps clarify the discrepancies noted in the Hebrew accounts, even if they recount the same event regarding the journey of the Myrrh-bearers to the tomb. John’s Gospel emphasizes what occurred to Mary Magdalene alone, who was not part of the group experience described by the first three Evangelists. Those accounts depicted the other women approaching the open tomb, entering it, witnessing the angels, receiving the message of the resurrection, and then returning to the city, whereas Mary Magdalene, upon seeing the tomb open, rushed to inform Peter and John of her belief that the Lord's body had been taken away. Afterward, she returned with them to the tomb where she encountered the angels and then saw the risen Christ Himself.
The distinct focus of John on Mary Magdalene illustrates her unique experience. The initial three Evangelists mention her amid the Myrrh-bearing women to highlight that all were united in their intent and purpose. However, Mary Magdalene’s eagerness set her apart, but the other accounts prioritize the collective experience of the Myrrh-bearers and the testimony of Christ’s resurrection.
Concerning the Myrrh-bearing women's journey, Matthew 28:1; Luke 23:56, 24:1 detail that their intent was to anoint Jesus’ body. Matthew notes they came to see the tomb, yet both objectives are complementary. They indeed desired to visit the tomb of their beloved Lord while also fulfilling the solemn duty of anointing His body as Mark and Luke describe.
As for their journey to the tomb, Mark 16:3 states that during their passage, the women pondered who would roll away the heavy stone at the tomb's entrance.
When it comes to the timing of their visit, the Gospels show a divergence between Matthew and Mark, who indicate that the Myrrh-bearers arrived once the sun had risen, while John notes Mary Magdalene came early in darkness. This signifies that Mary Magdalene visited the tomb before the others. Luke’s Gospel describes their arrival in a more generalized manner, stating it was very early, allowing for consistency without contradicting the earlier Evangelists. Matthew’s phrasing regarding the Sabbath evening can imply various moments shortly after the Sabbath. Mark’s wording about their arrival coinciding with sunlight may suggest a different hour, yet his assertion of it being morning points to the same general timeframe described by Matthew. Ultimately, the differences lie in the vocabulary rather than the actual events.