[{1.28}] Ibid. xxiv. 34; I. Cor. xv. 5; the conclusion of Mark in the manuscript L. The fragment of the Gospel of the Hebrews in St. Ignatius, Epist. ad Smyrn., and in St. Jerome, de Viris Ill., 16, seem to place “the vision of Peter” in the evening, and to confound it with that of the assembled Apostles. But St. Paul expressly distinguishes between the two visions.
[{1.29}] Luke xxiv. 23, 24. It results from these passages that the tidings were separately proclaimed.
[{1.30}] Mark xvi. 1–8; Matthew xxviii. 9, 10, contradict this. But this is at variance with the synoptical system, where the women only see an angel. It seems that the first Gospel was intended to reconcile the synoptical system with that of the fourth, wherein one woman only saw Jesus.
[{1.31}] Matt, xxxviii. 2, et seq.; Mark xvi. 5, et seq.; Luke xxiv. 4, et seq., 23. This apparition of angels is even introduced into the story of the fourth Gospel (xx. 12, 13), which it completely deranges, being applied to Mary of Magdala. The author was unwilling to abandon this traditionary feature.
[{1.32}] Mark xvi. 8.
[{1.33}] Luke xxiv. 4, 7; John xx. 12, 13.
[{1.34}] Matt. xviii. 1, et seq. The story of Matthew is that in which the circumstances have suffered the greatest exaggeration. The earthquake and the feature of the guards are probably late additions.
[{1.35}] The six or seven accounts which we have of this scene on Sunday morning (Mark having two or three, and Paul having also his own, to say nothing of the Gospel of the Hebrews), are in complete disagreement with each other.
[{1.36}] Matt. xxvi. 31; Mark xiv. 27; John xvi. 32; Justin, Apol. i. 50; Dial. cum Tryph., 53, 106. The theory of Justin is that immediately on the death of Jesus, there was a complete apostasy on the part of His disciples.
[{1.37}] Matt. xxviii. 17; Mark xvi. 11; Luke xxiv. 11.