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of James and Salome, who having come with spices heard, “Do not be alarmed, you seek Jesus the Nazarene, the crucified one.” And in the middle are those according to John and Luke, and appearing at their own particular time; for one angel appeared late on the Sabbath outside the tomb; with whom also was the Savior himself; but at early dawn, others according to Luke, named two men, seen not inside the tomb; after all of them, the young man, and before him and those according to Luke, the two inside the tomb.

3. That Luke says on the first day of the week, at early dawn, two women who had followed him brought spices, who were from Galilee and had followed him, when they buried him, coming to the tomb; who saw two angels, who also said, “Why do you seek the living among the dead? He is not here, but is risen; remember how he spoke to you while he was still with you, saying, that the Son of Man must suffer,” and so forth.

4. That John says on the first day of the week Mary Magdalene came alone to the tomb, while it was still dark, and sees the stone taken away and comes to Simon and to John and says, “They have taken the Lord from the tomb and I do not know where they have laid him; therefore Peter and John went to the tomb,” and so forth. Then he introduces Magdalene weeping, and says that having stooped down to look she saw two angels sitting, one at the head, and one at the feet; and they say to her, “Woman, why are you weeping?” And she said, “They have taken my Lord and I do not know where they have laid him.” Then she turned back, and saw Jesus standing; and she did not know that it was Jesus. And Jesus says, “Woman, why are you weeping? Whom do you seek?”

5. That some are perplexed how three days and three nights are fulfilled, as Christ said, of the resurrection; and it is possible to say: some count from the betrayal; others make Friday into two, since night came and again day; on that day when the sun was darkened and then shone again; then the whole day of the Sabbath and its night. But others count the day as the whole of Friday and its night, the whole of Saturday and its night; and the beginning of Sunday they measure as a whole day; as when it had already begun, Christ then arose; thus they say three days. Since also for the dead and for newborn children it is the custom thus to measure a whole day, when we measure a birth that began from the tenth hour, or a birth that began from the beginning of the day; likewise also for the dead on the third day and the ninth and the fortieth we perform the customary rites; not the whole third day with its night; nor the whole ninth with its own night; nor likewise the whole fortieth with its night; but seeing the beginnings of the final days we perform the things that are done, both measuring and reckoning this as a whole day.

6. But since Christ says, I will be three days and three nights in the heart of the earth, it is also possible to say it thus: if a debtor promises to his own creditor to pay the debt after three days, seeing him pay before the appointed time, will we judge him as having lied, or as having been more than true? And otherwise: if he rose sooner than he said, the power is greater, and it holds no accusation; but what is later, is full of suspicion and is reckoned as becoming a lie; a lie indeed, because the stated term has passed; and suspicious, because with the guards having withdrawn, the matter might have been thought a theft.

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Ἰακώβου καὶ Σαλώμῃ, αἳ μετ' ἀρωμάτων ἐλθοῦσαι ἤκουσαν, «Μὴ ἐκθαμβεῖσθε, Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον.» Μέσοι δὲ οἱ παρὰ τῷ Ἰωάννῃ καὶ τῷ Λουκᾷ καὶ ὀφθέντες κατὰ καιρὸν ἰδιάζοντες· ἐφάνη μὲν γὰρ ὀψὲ Σαββάτων ἄγγελος εἷς ἐκτὸς τοῦ μνήματος· μεθ' οὗ καὶ αὐτὸς ὁ Σωτήρ· ὄρθρου δὲ βαθέος, ἕτεροι οἱ κατὰ τὸν Λουκᾶν δύο ἄνδρες ὠνομασμένοι οὐκ εἴσω τοῦ μνήματος ὀφθέντες· ὕστερος ἁπάντων ὁ νεανίσκος, καὶ πρὸ τούτου καὶ τῶν παρὰ τῷ Λουκᾷ οἱ δύο εἴσω τοῦ μνήματος.

γʹ. Ὅτι ὁ Λουκᾶς μιᾷ λέγει τῶν Σαββάτων, ὄρθρου βαθέος, φέρειν ἀρώματα γυναῖκας δύο τὰς ἀκολουθησάσας αὐτῷ, αἵτινες ἦσαν ἀπὸ τῆς Γαλιλαίας συνακολουθήσασαι, ὅτε ἔθαπτον αὐτὸν ἐλθοῦσαι ἐπὶ τὸ μνῆμα· αἵτινες δύο ἀγγέλους εἶδον, οἳ καὶ εἶπον, «Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; οὐκ ἔστιν ὧδε, ἀλλ' ἠγέρθη· μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν σὺν ὑμῖν λέγων, ὅτι δεῖ παθεῖν τὸν Υἱὸν ἀνθρώπου,» καὶ τὰ ἑξῆς.

δʹ. Ὅτι Ἰωάννης λέγει τῇ μιᾷ τῶν Σαββάτων Μαρίαν τὴν Μαγδαληνὴν μόνην ἔρχεσθαι πρὸς τὸ μνῆμα, σκοτίας ἔτι οὔσης, καὶ βλέπει τὸν λίθον ἠρμένον καὶ ἔρχεται πρὸς Σίμωνα καὶ πρὸς Ἰωάννην καὶ λέγει, «Ἦραν τὸν Κύριον ἀπὸ τοῦ μνημείου καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν· ἦλθεν οὖν Πέτρος καὶ Ἰωάννης ἐπὶ τὸ μνημεῖον,» καὶ τὰ ἑξῆς. Εἶτα εἰσάγει κλαίουσαν τὴν Μαγδαληνὴν, καὶ παρακύψασαν ἰδεῖν λέγει δύο ἀγγέλους καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ, καὶ ἕνα πρὸς τοῖς ποσίν· καὶ λέγουσιν αὐτῇ, «Γύναι, τί κλαίεις;» ἡ δὲ εἶπεν, «Ἦραν τὸν Κύριόν μου καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν.» Εἶτα ἐστράφη εἰς τὰ ὀπίσω, καὶ εἶδεν τὸν Ἰησοῦν ἑστῶτα· καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν· ὁ δὲ Ἰησοῦς λέγει, «Γύναι, τί κλαίεις; τίνα ζητεῖς;»

εʹ. Ὅτι ἀποροῦσί τινες ὡς τρεῖς ἡμέραι καὶ τρεῖς νύκτες πληροῦνται, καθὼς εἶπεν Χριστὸς, αἱ τῆς ἀναστάσεως· καὶ ἔστιν εἰπεῖν· οἱ μὲν ἀπὸ τῆς προδοσίας· οἱ δὲ τὴν Παρασκευὴν εἰς δύο ποιοῦσιν, ἐπεὶ νὺξ γέγονεν καὶ πάλιν ἡμέρα· ἐν ἐκείνῃ τῇ ἡμέρᾳ τοῦ ἡλίου σκοτισθέντος καὶ πάλιν ἀναφλεχθέντος· εἶτα ἡ τοῦ Σαββάτου ἡμέρα ὅλη καὶ ἡ νὺξ αὐτῆς. Οἱ δὲ ἡμέραν μὲν τὴν Παρασκευὴν ὅλην καὶ τὴν νύκτα αὐτῆς, Σάββατον ὅλον καὶ τὴν νύκτα αὐτοῦ· τῆς δὲ Κυριακῆς τὴν ἀρχὴν εἰς ἡμέραν μετροῦσιν ὅλην· ὡς ἀρξαμένης ἤδη τότε ὁ Χριστὸς ἠγέρθη· οὕτω τρεῖς ἡμέρας λέγουσιν. Ἐπεὶ καὶ ἐπὶ νεκρῶν καὶ ἐπὶ τῶν ἀρτιγενῶν παίδων οὕτως μετρεῖν ἔθος ὅλην ἡμέραν, ὅτε τὴν ἀπὸ τῆς δεκάτης ὥρας ἀρξαμένην γέννησιν μετροῦμεν, ἢ τὴν ἀπὸ τῆς ἀρχῆς τῆς ἡμέρας ἀρξαμένην γέννησιν· ὁμοίως καὶ ἐπὶ νεκρῶν τὴν τρίτην ἡμέραν καὶ τὴν ἐνάτην καὶ τὴν τεσσαρακοστὴν τὰ νενομισμένα ποιοῦντες· οὐχ ὅλην τὴν τρίτην μετὰ τῆς νυκτὸς αὐτῆς· οὐδὲ ὅλην τὴν ἐνάτην μετὰ τῆς οἰκείας νυκτὸς αὐτῆς· οὐδὲ τὴν τεσσαρακοστὴν ὁμοίως ὅλην μετὰ νυκτὸς αὐτῆς· ἀλλὰ τὰς ἀρχὰς τῶν τελευταίων ἡμερῶν ὁρῶντες ἐκτελοῦμεν τὰ πραττόμενα, ὅλην ἡμέραν ταύτην καὶ μετροῦντες καὶ λογιζόμενοι.

ςʹ. Ἀλλ' ἐπεὶ Χριστός φησιν, τρεῖς ἡμέρας καὶ τρεῖς νύκτας ἐν τῇ καρδίᾳ τῆς γῆς ἔσομαι, ἔστι δὲ οὕτως εἰπεῖν· ἆρα εἰ χρεώστην ἐπαγγειλάμενον τῷ οἰκείῳ δανειστῇ μετὰ τρεῖς ἡμέρας πληρώσειν τὸ χρέος, πρὸ τῆς προθεσμίας πληρώσαντα θεασάμενοι, ὡς ψευσάμενον κρινοῦμεν, ἢ ὡς πλέον ἀληθεύσαντα; Καὶ ἄλλως· εἰ θᾶττον ἢ εἶπεν, ἀνέστη, πλέων ἡ δύναμις, καὶ ἔγκλημα οὐκ ἔχει· τὸ δὲ βράδιον, ὑποψίας γέμει καὶ ψεῦδος λογίζεται γιγνόμενον· ψεῦδος μὲν, ὅτι παρῆλθεν ὁ λεχθεὶς ὅρος· ὕποπτον δὲ, ὅτι τῶν φυλάκων ἀναχωρησάντων, κλοπὴ τὸ πρᾶγμα ἐνομίσθη ἄν.