TRV
Translation
King James Version
And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.
Complete Jewish Bible
Miryam of Magdala and the other Miryam stayed there, sitting opposite the grave.
American Standard Version
And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.
World English Bible Messianic
Miriam Magdalene was there, and the other Miriam, sitting opposite the tomb.
Geneva Bible (1599)
And there was Marie Magdalene, and the other Marie sitting ouer against the sepulchre.
Young's Literal Translation
and there were there Mary the Magdalene, and the other Mary, sitting over-against the sepulchre.
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In the KJVVerse 24,191 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Pseudo-Augustine (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
(Serm. App. 248. 4.) The Saviour was laid in a tomb belonging to another man, because He died for the salvation of others. For why should He who in Himself had no death, have been laid in His own tomb? Or He whose place was reserved for Him in heaven, have had a monument upon earth? He who remained but three days space in the tomb, not as dead, but as resting on His bed? A tomb is the necessary abode of death; Christ then, who is our life, could not have an abode of death; He that ever liveth had no need of the dwelling of the departed.
('Aug. in Serm.' non occ.) Had the tomb been in the earth, it might have been said they undermined the place, and so carried Him off. Had a small stone been laid thereon, they might have said, They carried Him off while we slept.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
The mother of the sons of Zebedee is not mentioned as having sat over against the sepulchre. And perhaps she was able to endure as far as the cross only, but these as stronger in love were not absent even from the things that were afterwards done.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Mystically, Joseph affords a figure of the Apostles. He wraps the body in a clean linen cloth, in which same linen sheet were let down to Peter out of heaven all manner of living creatures; whence we understand, that under the representation of this linen cloth the Church is buried together with Christ. The Lord's body moreover is laid in a chamber hewn out of rock, empty and new; that is, by the teaching of the Apostles, Christ is conveyed into the hard breast of the Gentiles hewn out by the toil of teaching, rude and new, hitherto unpenetrated by any fear of God. And for that besides Him ought nothing to enter our breasts, a stone is rolled to the mouth, that as before Him we had received no author of divine knowledge, so after Him we should admit none.
John ChrysostomAD 407
Homily on the Gospel of Matthew 88
"But Joseph went, and begged the body." This was Joseph, who was concealing his discipleship of late; now however he had become very bold after the death of Christ. For neither was he an obscure person, nor of the unnoticed; but one of the council, and highly distinguished; from which circumstance especially one may see his courage. For he exposed himself to death, taking upon him enmity with all, by his affection to Jesus, both having dared to beg the body, and not having desisted until he obtained it. But not by taking it only, nor by burying it in a costly manner, but also by laying it in his own new tomb, he showeth his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another.
"And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre." For what purpose do these wait by it? As yet they knew nothing great, as was meet, and high about Him, wherefore also they had brought ointments, and were waiting at the tomb, so that if the madness of the Jews should relax, they might go and embrace the body. Seest thou women's courage? seest thou their affection? seest thou their noble spirit in money? their noble spirit even unto death?
Let us men imitate the women; let us not forsake Jesus in temptations. For they for Him even dead spent so much and exposed their lives, but we (for again I say the same things) neither feed Him when hungry, nor clothe Him when naked, but seeing Him begging, we pass Him by. And yet if ye saw Himself, every one would strip himself of all his goods. But even now it is the same. For He Himself has said, I am he. Wherefore then dost thou not strip thyself of all? For indeed even now thou hearest Him say, Thou doest it unto me; and there is no difference whether thou givest to this man or to Him; thou hast nothing less than these women that then fed Him, but even much more. But be not perplexed! For it is not so much to have fed Him appearing in His own person, which would be enough to prevail with a heart of stone, as (because of His mere word) to wait upon the poor, the maimed, him that is bent down. For in the former case, the look and the dignity of Him who appears divides with thee that which is done; but here the reward is entire for thy benevolence; and there is the proof of the greater reverence towards Him, when at His mere word waiting upon thy fellow-servant thou refreshest him in all things. Refresh him, and believe Him, who receiveth it, and saith, Thou givest to me. For unless thou hadst given to Him, He would not have counted thee worthy of a kingdom. If thou hadst not turned away from Him, He would not have sent thee to hell, if thou hadst overlooked a chance person; but because it is He Himself that is despised, therefore great is the blame.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Consider this man's courage; he risked his life, and took upon him many enmities in order to render this service; and not only dares to ask for Christ's body, but also to bury it.
JeromeAD 420
Commentary on Matthew
(V. 61 seqq.) Now there was there Mary Magdalene and the other Mary, sitting opposite the sepulchre. And on the next day, which followed the day of preparation, the chief priests and the Pharisees gathered together to Pilate, saying: Lord, we remember that that seducer said, while he was yet alive: After three days I will rise again. But the rest having left the Lord, the women persevered in their duty, expecting what Jesus had promised; and therefore they were the first to see the risen Lord, for he who perseveres to the end shall be saved (Matthew 10:22; 24:13).
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
He is described as rich, not out of any ambition on the part of the writer to represent so noble and rich a man as Jesus' disciple, but to show how he was able to obtain the body of Jesus from Pilate. For poor and unknown individuals would not have dared to approach Pilate, the representative of Roman power, and ask the body of a crucified malefactor. In another Gospel this Joseph is called a counsellor; and it is supposed that the first Psalm has reference to him, Blessed is the man that walketh not in the counsel of the ungodly. (Ps. 1:1.)
By this simple burial of the Lord is condemned the ostentation of the rich, who cannot dispense with lavish expense even in their tombs. But we may also consider in a spiritual sense, that the Lord's body was wrapped not in gold, jewels, or silk, but in clean linen; and that he who wrapped it, is he who embraces Jesus with a pure heart.
He is laid in a new tomb, lest after His resurrection it should be pretended that it was some other who had risen when they saw the other bodies there remaining. The new tomb may also signify the virgin womb of Mary. And He was laid in a tomb hewn out of the rock, lest had it been one raised of many stones, it might have been said that He was stolen away by undermining the foundations of the pile.
That a great stone was rolled there, shows that the tomb could not have been reopened without the united strength of many.
Or, when the rest left the Lord, the women continued in their attendance, looking for what Jesus had promised; and therefore they deserved to be the first to see the resurrection, because he that endureth to the end shall be saved. (Matt. 10:22.)
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
Arimathea is the same as Ramatha, the city of Helcana and Samuel, and is situated in the Chananitic country near Diospolis. This Joseph was a man of great dignity in respect of worldly station, but has the praise of much higher merit in God's sight, seeing he is described as righteous. Indeed he that should have the burial of the Lord's body ought to have been such, that he might be deserving of that office by righteous merit.
Or, otherwise; The linen is grown out of the ground, and is bleached to whiteness with great labour, and thus this signifies that His body which was taken of the earth, that is of a Virgin, through the toil of passion came to the whiteness of immortality.
When the Lord's body was buried, and the rest returned to their own places, the women alone, who had loved Him more attachedly adhered to Him, and with anxious care noted the place where the Lord's body was laid, that at fit time they might perform the service of their devotion to him.
And to this day the holy women, that is, the lowly souls of the saints, do the like in this present world, and with pious assiduity wait while Christ's passion is being completed.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
From this also has prevailed in the Church the custom of celebrating the sacrifice of the altar not in silk, or in coloured robes, but in linen grown from the earth, as we read, was ordered by the Holy Pope Silvester.
Theophylact of OhridAD 1107
. Joseph of Arimathea before had hidden himself, but now he dares to do a great deed, risking his life for his Teacher’s Body, and taking upon himself the enmity of all the Jews. Pilate gives him the Body as a great favor. As Christ had been put to death as a rebel, it is likely that they were going to throw His Body aside unburied. But Joseph was rich and probably gave gold to Pilate; then he took the Body and honored it by placing it in a new tomb in which no one else had ever been placed. This was by God’s providence, so that when the Lord had risen, no one could say that it was another dead man who had previously been buried there that had risen. For this reason the tomb was new. Mary Magdalene and "the other Mary," that is, the Theotokos, who above was called the mother of James and Joses, were sitting opposite the tomb and waiting for the frenzy of the Jews to subside, so that they could go and embrace the Body and anoint it with myrrh. Isaiah spoke concerning these women, "Ye women coming from the sight, come hither; for this is a people without understanding" (Is. 27:11). He is clearly saying that the Jewish people who crucified the Lord lacked understanding (Lk. 23:34). He is calling upon the women, then, to forsake the mindless people and to go to the apostles and bring them the good tidings of the Resurrection.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) When the Evangelist had finished the order of the Lord's Passion and death, he treats of His burial.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 27:61 provides a poignant snapshot of two faithful women, Mary Magdalene and "the other Mary," maintaining a sorrowful yet steadfast vigil at the tomb of Jesus immediately following His burial. Their unwavering devotion is highlighted as they sit observing the sepulchre, serving as crucial eyewitnesses to the precise location of Christ's interment, a detail that would become profoundly significant in the unfolding narrative of the resurrection.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew employs Foreshadowing in this verse, as the women's precise observation of the burial site directly sets the stage for their pivotal role as the first witnesses to the empty tomb and the resurrection. Their presence at this moment is not merely an act of mourning but a divinely orchestrated preparation for their future testimony. There is also an element of Irony at play: in a culture where women's testimony was often considered less reliable, these women are placed by the Gospel writer at the very heart of the historical verification of Jesus' death and burial, making them indispensable to the resurrection narrative. Their quiet vigil also carries Symbolism, representing steadfast devotion in the face of despair, and the sepulchre itself, a symbol of death's apparent victory, will soon be transformed into a symbol of life's triumph.
THEOLOGICAL AND THEMATIC CONNECTIONS
The unwavering presence of Mary Magdalene and "the other Mary" at the sepulchre offers a profound theological lesson on faithful discipleship, particularly in moments of profound loss and uncertainty. Their act of "sitting over against" the tomb is a powerful demonstration of loyalty and love that transcends the apparent defeat of the cross. They embody a quiet, persistent witness, choosing to remain close to their Lord even in His death, a testament to a faith that endures beyond immediate understanding or comfort. This steadfastness positions them uniquely to become the first bearers of the most glorious news—the resurrection of Christ.
REFLECTION AND APPLICATION
The quiet, sorrowful vigil of Mary Magdalene and "the other Mary" at the tomb of Jesus offers a powerful paradigm for believers navigating seasons of grief, doubt, or apparent defeat. Their steadfast presence, even when hope seemed extinguished, reminds us that faithfulness is often demonstrated not in grand gestures but in enduring presence. In our own lives, when circumstances feel like a "sepulchre"—a place of death, loss, or buried dreams—this passage calls us to remain "over against" it, to stay anchored to the truth of Christ, even when the path forward is unclear. Their example encourages us to be present in our pain, to observe and acknowledge the reality of our circumstances, yet to do so with a quiet, persistent hope that God is still at work, even in the silence of the tomb. Their vigil ultimately led them to be the first witnesses of resurrection joy, teaching us that our deepest valleys can become the very places where God reveals His greatest victories.
Questions for Reflection
FAQ
Who were "the other Mary" and Mary Magdalene, and why are they highlighted here?
Answer: Mary Magdalene was a prominent female disciple of Jesus, from whom He had cast out seven demons (Luke 8:2). She was a devoted follower who remained with Him through the crucifixion and was the first to encounter the risen Christ. "The other Mary" is widely believed to be Mary, the mother of James and Joses, who is also mentioned at the cross in Matthew 27:56. These two women are highlighted because their unwavering devotion kept them at the tomb, making them crucial eyewitnesses to the burial's exact location. Their precise observation was essential for later verifying the empty tomb and the truth of the resurrection, lending historical credibility to the Gospel account.
Why was it important for them to be "sitting over against the sepulchre"?
Answer: Their specific positioning, "sitting over against" (meaning directly opposite or in clear view of) the sepulchre, was critically important for two main reasons. Firstly, it emphasizes their role as precise eyewitnesses. They were not merely in the vicinity but were deliberately observing the burial process and the exact location where Jesus' body was laid. This meticulous observation would later enable them to confidently identify the tomb on Sunday morning and confirm its emptiness (Matthew 28:1-6). Secondly, their presence underscores the historical reality of Jesus' death and burial. The fact that the tomb's location was known and observed by multiple, identifiable witnesses strengthens the historical foundation upon which the resurrection account rests, countering any claims that the disciples were unsure of the burial site.
CHRIST-CENTERED FULFILLMENT
The solemn vigil of Mary Magdalene and "the other Mary" at the sepulchre, a place of apparent defeat and death, finds its profound Christ-centered fulfillment in the glorious reality of the resurrection. Their sorrowful watch over the tomb of the crucified Messiah underscores the undeniable reality of Christ's death, a prerequisite for the power of His resurrection. The very tomb they observed, a symbol of humanity's ultimate enemy, was about to become the stage for Christ's decisive victory over sin and death. Their presence at this moment, witnessing the burial of the "Lamb of God who takes away the sin of the world" (John 1:29), foreshadows their role as the first witnesses to the empty tomb, where death's sting was forever removed. Christ's burial, observed by these faithful women, confirms that He truly died for our sins according to the Scriptures, and His subsequent resurrection on the third day (1 Corinthians 15:3-4) transforms their grief into unparalleled joy. Their vigil at the tomb, therefore, is not merely an act of mourning but a silent testament to the historical foundation of the Gospel—that Jesus truly died, was buried, and rose again, thereby fulfilling God's redemptive plan and securing eternal life for all who believe (Romans 6:4).