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would reasonably blame a discrepancy of Scripture, with each speaking the truth according to the account of its own history, and indicating a narrative of different matters. But the angels in these evangelists, and the theophanies of the Savior after the resurrection, being reported by these alone, as by those who were superior and were eyewitnesses and earwitnesses of the Savior himself, would preserve this sequence. But the two men seen in shining apparel in Luke, because of the symbols of the festival; and the young man in Mark, he too clothed in a white robe, and seen on the right but not the left, in order to announce bright and favorable news to the women, would again be different, both from each other and from those in the first gospels. Therefore, these did not name them angels, since they did not even mention the visions of the Savior, having conceded to Matthew and John, who were superior to them, to write and narrate the greater things; but they themselves narrated the secondary things, and, in time, things done later, after the memory of the first, they passed over what was said by the eyewitnesses, but they filled in what was passed over in silence by them; which were indeed secondary and fell far short of the history of the former; thus the Holy Spirit distributed to each the fitting and appropriate narratives.

6. The women, therefore, in Luke who came to the tomb 22.993 very early in the morning and bearing the spices they had prepared, would be different from those in Matthew and John. For it would not make sense for the Marys who had seen so much before to be now bringing spices for the first time, as if they had not yet learned of the resurrection. For through what he says, he clearly shows that those who appeared were also different from those previously mentioned; and the place where they appeared was different; for they were not inside the tomb, as John taught, nor sitting on the stone, like the angel in Matthew; but Luke did not call them angels at all, but two men, yet they too were in shining apparel, because of the symbols of the festival; and their words to the women are also distinctive; and the women were more numerous, not the two Marys in Matthew, but simply those who had come with him from Galilee; and these were also neglectful, not showing as much diligence as those who persevered through the night and remained by the tomb. Matthew, at any rate, attests to the great vigor and perseverance of Mary Magdalene and the other Mary, saying these things after his passion: “And Mary Magdalene was there, and the other Mary, sitting opposite the tomb;” but these were sitting opposite the tomb on the day of Preparation; which is why they sooner see first the angel of good things, and then the author of life himself. And the one in John, she too first sees the angels, and after them the Savior himself; yet these were not bringing spices, nor were they engaged in this effort. But the women who had followed him from Galilee, being many according to Luke, returned on the day of Preparation and prepared the spices, since indeed they had not yet learned anything beforehand about the resurrection. Therefore, to these two men in shining apparel appear and announce the resurrection. But the Savior no longer appeared to them, as he did to the one in John and to those in Matthew; so that it is fitting to consider the history distinctive. And according to Mark, very early on the first day of the week, they come to the monument at the rising of the sun, these again being other women, and again at a different time, who were also saying to themselves, “Who will roll away the stone for us?” and they come, and find it rolled away, and entering they saw a young man; whereas again in Luke there were men but not angels, just as now it is not named an angel, but a young man; so that this narrative is also distinct, and the one who appeared was different, and the women who came were others, and the time was likewise after the rising of the sun; which if it had also been observed in Luke, one would reasonably demand the two men in his account, and

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εὐλόγως μέμψαιτο διαφωνίαν τῆς Γραφῆς, ἀληθευούσης ἑκάστης κατὰ τὸν οἰκείας ἱστορίας λόγον, διαφόρων τε πραγμάτων ὑφήγησιν δηλούσης. Ἀλλ' οἱ μὲν παρὰ τοῖσδε τοῖς εὐαγγελισταῖς ἄγγελοι, καὶ τοῦ Σωτῆρος αἱ μετὰ τὴν ἀνάστασιν θεοφάνειαι, παρὰ μόνοις τούτοις ὡς ἂν παρὰ κρείττοσι καὶ αὐτοῦ τοῦ Σωτῆρος αὐτόπταις τε καὶ αὐτηκόοις φερόμεναι, ταύτην σώζοιεν ἂν τὴν ἀκολουθίαν. Οἱ δὲ παρὰ τῷ Λουκᾷ δύο ἄνδρες ἐν ἐσθῆτι ἀστραπτούσῃ ὀφθέντες, διὰ τὰ τῆς ἑορτῆς σύμβολα· καὶ ὁ παρὰ τῷ Μάρκῳ νεανίσκος λευκὴν περιβεβλημένος καὶ αὐτὸς στολὴν, δεξιός τε ἀλλ' οὐκ ἀριστερὸς ἑωραμένος, τῷ τε φαιδρὰ καὶ δεξιὰ ταῖς γυναιξὶν εὐαγγελίζεσθαι, πάλιν ἕτεροι ἂν εἶεν καὶ αὐτοὶ, ἀλλήλων τε καὶ τῶν παρὰ τοῖς πρώτοις. ∆ιὸ οὐδὲ ἀγγέλους αὐτοὺς οἵδε ὠνόμασαν, ἐπεὶ μηδὲ τῶν τοῦ Σωτῆρος ὀπτασιῶν ἐμνημόνευσαν τοῖς κρείττοσιν ἢ καθ' ἑαυτοὺς Ματθαίῳ καὶ Ἰωάννῃ τὰ κρείττονα γράφειν καὶ ἱστορεῖν παρακεχωρηκότες· αὐτοὶ δὲ τὰ δεύτερα διηγούμενοι, καὶ τῷ χρόνῳ τὰ μετὰ τὴν τῶν πρώτων μνήμην ὕστερον πεπραγμένα, παρῄεσαν μὲν τὰ παρὰ τοῖς αὐτόπταις εἰρημένα, ἀντανεπλήρουν δὲ τὰ παρ' ἐκείνοις σεσιγημένα· ἃ δὴ δεύτερα ἦν καὶ μακρῷ λειπόμενα τῆς τῶν προτέρων ἱστορίας· οὕτω τοῦ ἁγίου Πνεύματος διανείμαντος τὰς πρεπούσας ἑκάστῳ καὶ καταλλήλους διηγήσεις.

ς ʹ. Αἱ γοῦν παρὰ τῷ Λουκᾷ ἄρθρου βαθέος ἐπὶ τὸ μνῆμα 22.993 ἐλθοῦσαι γυναῖκες καὶ φέρουσαι ἃ ἡτοίμασαν ἀρώματα, ἕτεραι ἂν εἶεν τῶν παρὰ τῷ Ματθαίῳ καὶ Ἰωάννῃ. Οὐ γὰρ ἂν ἔχοι λόγον τὰς τοσαῦτα προτεθεαμένας Μαρίας ἄρτι πρῶτον ἀρώματα φέρειν, ὡς μήπω τὴν ἀνάστασιν προμεμαθηκυίας. Σαφῶς γὰρ δι' ὧν φησι δείκνυσι ὅτι καὶ οἱ ὀφθέντες, ἕτεροι παρὰ τοὺς ἔμπροσθεν δεδηλωμένους· καὶ ὁ τόπος ἔνθα ὤφθησαν ἕτερος· οὔτε γὰρ εἴσω τοῦ μνήματος ἦσαν, ὡς ὁ Ἰωάννης ἐδίδαξεν, οὔτε ἐπὶ τὸν λίθον καθεζόμενοι, ὡς ὁ παρὰ τῷ Ματθαίῳ ἄγγελος· ἀλλ' οὐδὲ ὅλως ὠνόμασεν ἀγγέλους ὁ Λουκᾶς, δύο δὲ ἄνδρας, πλὴν ἀλλὰ καὶ αὐτοὺς ἐν ἐσθῆτι ἀστραπτούσῃ, διὰ τὰ τῆς ἑορτῆς σύμβολα· καὶ οἱ λόγοι δὲ αὐτῶν οἱ πρὸς τὰς γυναῖκας ἰδιάζουσι· καὶ αἱ γυναῖκες δὲ πλείους ἦσαν, ἀλλ' οὐχ ἡ παρὰ τῷ Ματθαίῳ δύο Μαρίαι, ἀλλ' ἁπαξαπλῶς αἱ συνελθοῦσαι αὐτῷ ἐκ τῆς Γαλιλαίας· ὀλίγωροι δὲ καὶ αὗται, οὐδὲ τοσαύτην ἐνδειξάμεναι σπουδὴν ὅσην αἱ διὰ νυκτὸς καρτερήσασαι καὶ παραμείνασαι τῷ μνημείῳ. Μαρτυρεῖ γοῦν ὁ Ματθαῖος τῇ Μαγδαληνῇ καὶ τῇ ἄλλῃ Μαρίᾳ εὐτονίαν πολλὴν καὶ παραμονὴν, λέγων μετὰ τὸ πάθος αὐτοῦ ταῦτα· «Ἦν δὲ ἐκεῖ Μαρία ἡ Μαγδαληνὴ καὶ ἄλλη Μαρία, καθήμεναι ἀπέναντι τοῦ τάφου·» ἀλλ' αὗται μὲν τῇ ἡμέρᾳ τῆς Παρασκευῆς παρεκάθηντο ἀντικρὺ τοῦ μνήματος· διὸ καὶ θᾶττον ὁρῶσι πρῶτον μὲν τὸν τῶν ἀγαθῶν ἄγγελον, εἶτα καὶ αὐτὸν τὸν τῆς ζωῆς ἀρχηγόν. Ἡ δὲ παρὰ τῷ Ἰωάννῃ, καὶ αὕτη τὸ μὲν πρῶτον τοὺς ἀγγέλους, μετὰ δὲ τούτους καὶ αὐτὸν τὸν Σωτῆρα θεωρεῖ· οὐ μὴν ἀρώματα ἔφερον αὗται, οὐδὲ περὶ ταύτην κατεγίνοντο τὴν σπουδήν. Αἱ δὲ ἀπὸ τῆς Γαλιλαίας ἀκολουθήσασαι αὐτῷ γυναῖκες, πολλαὶ οὖσαι κατὰ τὸν Λουκᾶν, τῇ μὲν Παρασκευῇ ὑποστρέψασαι, ἡτοίμασαν τὰ ἀρώματα, ἅτε δὴ μηδὲν μηδέπω προμαθοῦσαι περὶ τῆς ἀναστάσεως. ∆ιὸ ταύταις μὲν δύο ἄνδρες ἐν ἐσθῆτι ἀστραπτούσῃ φαίνονται καὶ τὴν ἀνάστασιν εὐαγγελίζονται. Οὐκέτι δὲ αὐταῖς ὁ Σωτὴρ ὤφθη, ὥσπερ οὖν τῇ παρὰ τῷ Ἰωάννῃ καὶ ταῖς παρὰ τῷ Ματθαίῳ· ὥστε ἰδιάζουσαν ἡγεῖσθαι προσήκει τὴν ἱστορίαν. Κατὰ δὲ τὸν Μάρκον λίαν πρωῒ τῇ μιᾷ τῶν Σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου ἄλλαι πάλιν αὗται, καὶ ἐν ἑτέρῳ καιρῷ πάλιν, αἳ καὶ ἔλεγον πρὸς ἑαυτὰς, «Τίς ἀποκυλίσει ἡμῖν τὸν λίθον;» καὶ ἔρχονται, καὶ εὑρίσκουσιν ἀποκεκυλισμένον, καὶ εἰσελθοῦσαι εἶδον νεανίσκον· ἔνθα πάλιν ἐπὶ τοῦ Λουκᾶ ἄνδρες ἀλλ' οὐκ ἄγγελοι, οὕτω ὡς καὶ νῦν οὐκ ἄγγελος ὠνόμασται, ἀλλὰ νεανίσκος· ὥστε καὶ ταύτην ἀφωρισμένην εἶναι τὴν διήγησιν, καὶ τὸν ὀφθέντα ἕτερον, καὶ τὰς ἀφικομένας ἄλλας, καὶ τὸν καιρὸν ὁμοίως τὸν μετὰ ἡλίου ἀνατολάς· ὃς εἰ μὲν καὶ παρὰ τῷ Λουκᾷ τερήτητο, εὐλόγως ἄν τις τοὺς παρ' αὐτῷ δύο ἄνδρας ἀπῄτει, καὶ