Mark xvi.2. very early in the morning, the first of the week,
John xx. 1. while it was yet dark,

the women set out for, and reached the sepulchre. This diffi-
culty, like all others, vanishes on a careful examination of the
language of the Evangelists.

Lightfoot (a) has attempted to illustrate the various ex-
pressions of the Evangelists, which describe the time when the
women came to the sepulchre, from the distinction of twilight
among the rabbins. His reasoning is founded on the old sup-
position, that there was but one party of women; and is, be-
sides, arbitrary, and unsupported by authority. To inquire
more accurately into the time, we must endeavour to ascertain
the full meaning of the terms which are used by the Evangelists.
The words of St. Matthew are, ὀψὲ δὲ σαββάτων, τῇ ἐπισ
φωσκέση εἰς μίαν σαββάτων ἦλθε. Late after (b) the sabbath, at
the dawning of the first day of the week.

Τῇ ἐπιφωσκέσῃ, at the dawning, is used for σῦν τῇ ἑω ἐπί pwokson, along with the dawning morn. λ0, the proper meaning of this word seems to be, that they set out from their homes at this time. The word pxopat signifies both, to go to, or, set off to, as well as, to arrive at, any place.

Mark xvi. 1, 2. του Διαγενομένε σαββάτε, λίαν πρωῒ τῆς μιᾶς oabbárov. After the sabbath was thoroughly past, very early on the first day of the week.

Here διαγενομένω σαββάτε, is explanatory of Matthew's ὀψὲ oalbárov: dia, in composition strengthening the signification. Towì includes the whole time of the early watch; and, to mark the dawn, Mark adds λíav, “ very," which is especially put elliptically for ivvvxov λíav, by Mark himself, i. 35. very far in the night.

The rowi was the epithet given to the last watch, from three in the morning to six; the time therefore implied by St. Mark was probably about four o'clock, or a little after.

Luke expresses the time, τῇ δὲ μίᾳ τῶν σαββάτων ὄρθρα βαθέος. On the first day of the week, while the rising [sun] was deep, sunk beneath the horizon.

The morning twilight begins as soon as the sun arrives within eighteen degrees below the horizon, for then the smallest stars disappear. This phrase also is used by the best classical writers: Aristophanes, Thucydides, Aristides, &c. use it, and Plato explains it, Η ε πρωΐ ἔτι ἐσιν; πανὺ μὲν ἔν—ὄρθρος βαθύς. “ 19 it not yet early-surely it is-the rising [sun] is deep."-Crito, p. 32. It is not, however, of so much importance to consider, in this place, the passage of St. Luke, as he relates the time at which the second party proceeded to the sepulchre (c).

John expresses the precise time of the pw, or "early watch,” differently from Mark. Τῆ δὲ μιᾷ τῶν σαββάτων, πρωί, σκοτίας ἔτι ἔσης. "On the first day of the week, early, while it was still dark. This is more definite than St. Mark. Exoria should not be rendered "dark," as in our translation. It is a diminutive of σκοτός. Πρωΐ, ὑπ ̓ ἡοι, δι σῦν τεύχεσι θωρῆχε OEVTEC. Early about morn, they armed with their weapons, where ὑπ ̓ ἡοι, seems to be a contraction of ύποφωσκέσης έω,

sublucente Aurora.

The first part only of the second verse of Mark xvi. is inserted in this section, on the supposition of Townson, and more particularly of Cranfield, who considers the latter clause only, to relate to the arrival of the women at the sepulchre, while the former refers to the time of their leaving home (d).

The principal difficulty in reconciling these various accounts

Jerusalem.

Mt.xxviii.1. as it began to dawn, towards the first day of the week, Jerusalem. went Mary Magdalene and the other Mary.

arises from the expression here used by St. Mark, the word
pxoμaι being supposed, by commentators, to signify both to
arrive at the sepulchre, or to leave their own homes to go there.
Those who support the latter opinion, says Mr. Cranfield, have
no doubt the best of the argument, and have offered very pro-
bable reasons for the justness of their plans (e). However, as
some have objected to this opinion, it may be proper to see how
far the setting out of the women admits of incontrovertible
proof, by a comparison with one text and the other; in order to
which, it is necessary that we should first bring in view the fol-
lowing words of St. Mark, Καὶ λίαν πρωϊἔρχονταὶ ἐπὶ τὸ μνη
μetov, xvi. 2. The word "pwt signifies the last quarter of the
night, called the morning watch, consisting of the three hours
next before the rising of the sun, and ended at it (). The
phrase Xiav ρwi, must denote the beginning, or not long after
the beginning, of this watch, and also the dawning of the day,
as will easily appear from another passage in the same Evan-
gelist, which is, πрwì ivvúxov Xiav, chap. i. 35. The word
Evvvxov, as it stands here, I suppose to signify the darkness of
the night; and St. Mark appears to have used it explanatory of
Xiav pwt. The meaning therefore of the whole phrase seems
to be, towards the ending of the night, or near the dawning of
the day; and perhaps the words may admit of a more proper
translation than that we find in the established version, viz.
"Very early in the morning, towards the dawning of the day."
It might hence be fairly concluded, had we no other argument to
go upon, that λíav πрwî (xvi. 2.) signifies somewhat the same
time as Xiav pwi, (i. 55.) But that the phrase alludes to the
dawning of the day, appears evident from the parallel place in
St. John, where the words oкoríaç Eri ons, are designed to
shew in what part of his now the act of the women took place.
It is also worthy of regard, that St. Matthew likewise, in the
parallel passage, speaks of the act of the women as taking place
at the dawn. The word Aiav, therefore, is used in a very em-
phatic and significant sense, and every way concurs to shew that
St. Mark meant to point out by it, the early part of the morn-
ing watch, or the beginning of the dawn. But the same Evan-
gelist, (xvi. 9.) has dropt the very significant Xíav, and only
says, that Jesus arose #pwi. This variation of expression,
in respect of different facts, denotes that the one described
as taking place Xiav pwi, very early in the morning, did
happen prior in time to that which took place, πρwi, only
early in the morning. The dropping of an adjunct of a
superlative sense, and using the word of positive import,
only by itself is a strong indication of this. When the women
now arrived at the sepulchre, they were almost instantly ac-
quainted by the angelic vision that Jesus was risen. He arose
therefore before the women arrived: but his resurrection took
place pot, only early in the morning; consequently St. Mark
has used the verb toxopat, to express some other act of the
women which took place λíav рwi, very early in the morning,
before Jesus arose; and what can this be but their setting out
from their homes? Now the rest of the Evangelists express, by
the same verb, an act of the same women which took place at
break of day, a point of time exactly parallel with the Xiav pwt of
St. Mark: but this cannot be their arrival, because the dis-
tance of the sepulchre from Jerusalem was such, as to render
it altogether impossible that they could be there instantaneously.
They therefore speak of the setting out of the women; and this

Mark xvi. 2.
Mt.xxviii.1. to see the sepulchre.

They came to the sepulchre,

Mt.xxviii.2.

JOHN XX. 1.

1 And on the first day of the week Mary Magdalene cometh early unto the sepulchre.

SECTION VIII.

After they had left their Homes, and before their arrival at
the Sepulchre, Christ rises from the Dead.

MATT. XXviii. 2-4.

And, behold, there was a great earthquake: for the
angel of the Lord descended from heaven, and came and
rolled back the stone from the door, and sat upon it.

is agreeable to the series of St. Matthew's narration. We shall
only observe, that the Evangelists have left us to infer the
arrival of the women from their subsequent contexts; in
which it is so clearly implied, that there was no necessity for
them to give us any express information about it.

The words of the section, then, may be thus paraphrased :
Matt. xxviii. 1. After the sabbath,

Mark xvi. 2.

John xx. 1.

at about four in the morning, the first day
in the week,

While it was still dark,

Matt. xxviii. 1. as the dawn of the first day of the week was

Mark xvi. 2.

beginning, Mary Magdalene, and the
other Mary left their home.

and go to the tomb,

Matt. xxviii. 1. to view the tomb.

(a) The distinction of twilight among the Rabbins is thus given by Lightfoot-1. ¬w xnx The bind of the morning, the very first perceptible light of the dawn, the women went towards the sepulchre. 2.

when the difference between purple and white משיביר בין תכלת ללבן

may be distinguished. 3. ' when the east begins to lighten.
4. sun-rise. According to these four phrases we may inter-
pret the evangelical narratives. St. Matthew says, τй śπidwσkúry,
as it began to dawn. St. John says, wрwi oкorias črɩ song, early in
the morning, while it was yet dark. St. Luke's expression corres-
ponds to the third, õppe baliws, very early in the morning and St.
Mark uses a phrase corresponding to the fourth, Aiav πρwi, very early
in the morning, and yet avareiλavros rê nie, at the rising of the sun.
-Lightfoot's Works, Dr. Bright's edit. vol. ii. p. 359. (b) The word
de, ought to be translated "after," "late after," or "long after," for
the Sabbath among the Jews ended on the Saturday night, when it could
not be dawning towards the first day of the week. Schmidius has quoted
Plut. in Numa, ófè rè ßaoiλéws xpóvov, after the time of the king;
and Philostratus, byè ruv Tрwikwv, after the Trojan war.-See also
Bos. Exercit. ap. Bowyer, p. 134. (c) Vide section x. and note. (d)
West on the Resurrection, third edit. p. 38, 39. (e) See Godwin's
Moses and Aaron, lib. iii. p. 81, 82. and Bishop Newcome's Harmony of
the Gospels, notes, p. 58. (ƒ) See Cranfield's observations in loc.

Bishop Horsley has supposed that the women saw the
descent of the angel, and the rolling away the stone; but it is
evident that this opinion is erroneous, for they did not arrive till
it had already been removed. Compare Mark xvi. 4. Mark-
Jand (a) observes on these words σeloμòs éyéverо μsyaç, there had
been a great trembling among the soldiers, not an earthquake.
Hesychius σεισμὸς τρόμος.

(a) Markland ap. Bowyer, p. 135.

Jerusalem.

Mt.xxviii.3.

4.

His countenance was like lightning, and his raiment Jerusalem. white as snow :

And for fear of him the keepers did shake, and became as dead men.

SECTION IX.

The Bodies of many come out of their Graves, and go to
Jerusalem.

MATT. xxvii. part of ver. 52. and ver. 53.

Mtxxvii.52. And many bodies of the saints which slept arose,

Matt. xxvii. 52, 53.-Καὶ πολλὰ σώματαἠγέρθη. Καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ, ἐἰσῆλθον εἰς τὴν ἁγίαν πόλιν. This seems to be the best way to read this passage. When he yielded up the ghost, the graves opened: and after his resurrection the bodies of those who had been dead went into Jerusalem, and appeared to their friends. They were the first fruits of the resurrection (a).

The Jews believed that in the time of their Messiah the bodies of their patriarchal ancestors should arise from the dead. It is demanded, why did the patriarchs so earnestly desire to be buried in the land of Israel? Because they died in that land, and in that land they shall live again in the days of their Messiah (b) -and again, the promised land is called 8, the land of their desire, because the patriarchs enjoyed there many blessings. Jacob desired to be removed to that land, because he and his ancestors should there live again, in the days of the

מפני שהם חיים תחלה לימות המשיח-Messiah

There is another tradition to be found also in the book Sohar, which speaks in such an evidently Scriptural manner on the subject of the future resurrection, that it is most probable it has been borrowed from the writings of St. Paul (c).

There is certainly no absurdity in the supposition of Fleming, that many of the saints of the Old Testament might have now risen, and been miraculously revealed to some of the more depressed of our Lord's disciples. Neither is it impossible that this might have been a part of the expectation of Abraham, when he rejoiced to see the day of Christ, and he saw it, and was glad (d).

Klopstock, in his Messiah, has made a most beautiful use of the opinion, that the spirits of the Patriarchs, and others of the Old Testament saints arose at this time.

How great must have been the astonishment of the people, and of their rulers, when they passed by the sepulchres of the dead, to behold them open, and the bodies that had been buried visible, and slowly and gradually, perhaps, recovering from the repose of death. Here would have been seen the venerable figure of some aged Patriarch, bursting the cearments of the tomb, the folds and wrappings of the embalmer. There might be seen the beloved form of some cherished child, or parent, over whose recent grave the flowers had not yet ceased to bloom-who was still lamented, and still wept, bearing witness to the great event. It is not impossible that many of those who had bebeld the actions, and believed in the words of the Son of God, while on earth, were now restored to life, and were permitted to appear to their friends, as an undeniable evidence of the truth of Christ's resurrection, and of his conquest over death and the grave. The tombs of

Mtxxvii.53.

Mark xvi. 3.

And came out of the graves after his resurrection, and Jerusalem. went into the holy city, and appeared unto many,

SECTION X.

Mary Magdalene, the other Mary, and Salome, arrive at
the Sepulchre, and find the Stone rolled away.
MARK XVI. part of ver. 2. and ver. 3, 4. JOHN XX. part of

ver. 1.

And they said among themselves,

2, at the rising of the sun

10

#

the rich and the poor opened to the gaze of the astonished
spectator-the corrruptible put on incorruption, and the
mortal assumed immortality. The bones were seen to come
together; the sinews and the flesh to unite and to revive.
The monuments of marble, the sepulchres of rock shook,
and were rent asunder. The mouldering dust, by a silent
and mysterious process, assumed again its form and features,
and acknowledged the power of an invisible conqueror over the
last great enemy of man. The combat between death and life was
again renewed, and death was swallowed up in victory. Scenes,
such as these, but ten thousand times more sublime and wonder-
ful, are reserved for those that shall be alivein the latter days upon
the earth; when the trump of the Archangel shall sound, and
the Mediator, attended with all the company of angels, in the
glory of his Father, shall receive the full recompense of his
sacrifice for his voice shall call the dead from their graves,
and, amidst the wreck of humanity, announce to the astonished
living that the reign of immortality has begun, and that the
triumph of their God is complete.

The veil which hides the future world from the intrusion of
man, seems to be partly removed when we read this passage.
Time may engrave his changes upon us. The eye may lose its
brilliance, the limb its activity, the frame its strength, but,
God be thanked, for the consolation of a Christian, and the
hope of a resurrection to life. The religion of Him who died
for man, and laid waste the empire of death in that moment
when he yielded to its sceptre, can support us through the
miseries of this state of trial, and bear us safely through the
valley of darkness and corruption. This religion is the only
solid foundation of hope, or happiness, both here and here-
after.

(a) Grotius apud Bowyer's Critical Conjectures, p. 132. (b) Brescith Rabba, sect. xcvi. fol. 93, 4, and Schemoth Rabba, sect. xxxii. fol. 131. 2, ap Schoetgen, Hora Hebraicæ, vol. i. p. 237. (c) Sohar Chadasch, fol. 45. 1. ubi de Messia sermo est, quod tempore Jubilæi venturus sit, quando buccina clangent: Et a clangore, et sonitu buccinarum evigilabunt Patres nostri in medio spelunca, 2 ppbno et surgent in spiritu, et venient ad eos, ap Schoetgen. (d) In the unpubfished papers of Lord Barrington, in a letter to Dr. Lardner, I find some very curious and original ideas on this subject.

10 I have adopted the emendation of text in this passage proposed by Mr. Cranfield, after a careful consideration of the reasoning of Archbishop Newcome and Dr. Benson. The text requires only to be pointed differently, and without any alteration of the Greck Vulgate text, the whole passage is made consistent. The original reads thus: ver. 2. Aíav лрwì tŷs pặc σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον, ἀνατείλαντος τοῦ ἡλίου, ver.