Luke 24:10

24:10 Mary Magdalene and Joanna are mentioned in 8:2-3. Mary the mother of James is not the mother of James, the son of Zebedee (see Matt 27:56), but might be the mother of James, the son of Alphaeus (Luke 6:15).

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Luk 24:10. ἦν—αἱ) So [a Plural nominative follows after a Singular verb and nominative, the verb Plural being supplied from the Singular verb] Deu 27:9, καὶ ἐλάλησε Μωϋσῆς καὶ οἱ ἱερεῖς—λέγοντες. So 1Co 9:6.[269] The names are given in this place in particular, as being those of the witnesses to the fact, and not sooner.

[269] μὴ οὐκ ἔχομεν ἐξουσίαν—ὡς οἱ λοιποὶ ἀπόστολοι, viz. ἔχουσιν; However Be read ἦσαν δὲ, and so Lachm. and Tisch. AD omit the words. Inferior Uncial MSS. and the best Versions ab Vulg. Memph. Theb. read ἦν δὲ.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joanna--(See on Luk 8:1-3).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. And Joanna] She was the wife of Chuza, Herod's steward. See Lu 8:3.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Mary Magdalene, and Joanna.—St. Luke alone names the latter in the Resurrection history, as he alone had named her before, as following our Lord in Galilee (Luk_7:2). It is not an unreasonable inference from this that she was probably his chief informant.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. and other women] See Luk_8:2-3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then arose Peter,.... Who, though he did not believe the report made, yet listened to it, and was alarmed and aroused by it, and was willing to know the truth of it:

and ran unto the sepulchre; not alone, but with John, being in haste to be satisfied, how things were:

and stooping down; See Gill on Mar 16:5. See Gill on Joh 20:5.

he beheld the linen clothes laid by themselves; in which the body of Jesus was wrapped; these lay by themselves, without the body, in one place; and the napkin about his head was wrapped together, and lay in another place by itself: so that it was a plain case, the body was not stolen, nor taken away; for neither friends, nor foes, would have taken the pains, or have lost so much time, as to have stripped the body, but would rather have carried off the clothes along with it. The Alexandrian copy leaves out the word alone, or by themselves:

and departed; from the sepulchre to Jerusalem, to John's house there:

wondering in himself at that which was come to pass; that the body should not be there, and yet the clothes should remain; he could not tell what to make of it. As for a resurrection, he had no notion of that, and yet could not account for the removal of the body, either by friends or foes, and the clothes left behind.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.

Ver. 10. And other women] Who were to be Apostolorum Apostolae, apostles of the mesasge, as the ancients speak.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

10. καὶ αἱ λοιπαί. ‘And the rest.’ See Luk 8:2-3.

10. Before the Ascension. Luk 24:50-51; Act 1:6-9.

Since more Appearances of the Risen Christ than those here narrated were well known to St Paul (1Co 15:5-7), it may be regarded as certain that they were known also to St Luke. If he here omits them it must be borne in mind (i) that neither he nor any of the Evangelists profess to furnish a complete narrative; (ii) that St Luke especially shews a certain ‘economy’ (as has been already pointed out) in only narrating typical incidents; (iii) that he is here hastening to the close of his Gospel; and (iv) that he has other particulars to add in the Acts of the Apostles.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] It seems as if the testimony of one of the disciples who went to Emmaus had been the ground of the whole former part—perhaps of the whole—of this chapter. We find consequently this account exactly agreeing with his report afterwards, ver. 23, 24.

Joanna was the wife of Chuza, Herod’s steward, ch. 8:2. On Μαρία [ἡ] Ἰακώβου, and the questions connected with it, see Prolegg. to Vol. IV. ch. 2. § i. 4.

It will be observed (see var. readd.) that the omission of the second αἵ (as in Lachm.), will make this verse mean: ‘It was Mary, &c.; also the rest with them told the Apostles these things.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. The other Evangelists give the names of the women at the beginning of the narrative. All four place Mary Magdalen first, and Jn. mentions no one else; but οὐκ οἴδαμεν (20:2) implies that others were with her. “Mary the [mother] of James” or “the other Mary” is mentioned by all three; Joana by Lk. alone, and Salome by Mk. alone. For Joana see on 8:3: it is from her that Lk. may have got both these details, and also what he relates 23:8-12. Here only does the order ἡ Μαγδ. Μαρία occur: elsewhere Μαρία ἡ Μαγδ. (so D here).

All English Versions previous to RV. follow a false reading, and make one sentence of this verse. There are two sentences. “Now they were Mary Magdalen, and Joana, and Mary the mother of James”: these were the women specially referred to in ver. 9. “Also the other women with them told these things unto the Apostles.” The evidence against the second αί (before ἔλεγον) is overwhelming (א* A B C A L G H etc. b d e ff2 q Sah. Aeth.), and the reason for its insertion is obvious.

Syr-Cur. and Syr-Sin. interpret ἡ Ἰακώβου “the daughter of James.” There is little doubt that “mother” is meant, and that James is not the Lord’s brother, the first president of the Church of Jerusalem. She is called “the mother of James and Joses” (Mar 15:40), and “the mother of Joses” (Mar 15:47); and she is probably the same as “Mary the [wife] of Clopas” (Joh 19:25). See J.B. Mayor, Ep. of St. James, Macmillan, 1892, p. 15, perhaps the best discussion of the vexed question about the brethren of the Lord.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.