TRV
“The Resurrection”· Matthew 28:1–10
Translation
King James Version
And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
Complete Jewish Bible
So they left the tomb quickly, frightened yet filled with joy; and they ran to give the news to his talmidim.
Berean Standard Bible
So they hurried away from the tomb in fear and great joy, and ran to tell His disciples.
American Standard Version
And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.
World English Bible Messianic
They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.
Geneva Bible (1599)
So they departed quickly from the sepulchre, with feare and great ioye, and did runne to bring his disciples worde.
Young's Literal Translation
And having gone forth quickly from the tomb, with fear and great joy, they ran to tell to his disciples;
See on the biblical-era map
In the KJVVerse 24,204 of 31,102 · 77.8%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Copy as
Historical interpretation
Seven Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly MedievalMedieval
40050060070080090010001100
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The women having been comforted by the Angel, are straightway met by the Lord, that when they should proclaim His resurrection to the disciples, they should speak rather from Christ's own mouth than from an Angel's.
The same order as of old now followed in the reversal of our woe, that whereas death began from the female sex, the same should now first see the glory of the Resurrection, and be made the messenger thereof. Whence the Lord adds, Go tell my brethren that they go into Galilee, there shall they see me.
"And they departed from the sepulchre with fear and joy." Why could this be? They had seen a thing amazing, and beyond expectation, a tomb empty, where they had before seen Him laid. Wherefore also He had led them to the sight, that they might become witnesses of both things, both of His tomb, and of His resurrection. For they considered that no man could have taken Him, when so many soldiers were sitting by Him, unless He raised up Himself. For this cause also they rejoice and wonder, and receive the reward of so much continuance with Him, that they should first see and gladly declare, not what had been said only, but also what they beheld.
(Verse 8.) And they went out quickly from the tomb with fear and great joy, running to tell his disciples. The women's minds were filled with mixed emotions, fear and joy: one because of the greatness of the miracle, the other out of longing for the risen one; and yet both stirred up a feminine fervor. They went to the apostles, so that through them the seed of faith might be scattered.
A twofold feeling possessed the minds of the women, fear and joy; fear, at the greatness of the miracle; joy, in their desire of Him that was risen; but both added speed to their women's steps, as it follows, And did run to bring his disciples word. They went to the Apostles, that through them might be spread abroad the seed of the faith. They who thus desired, and who thus ran, merited to have their rising Lord come to meet them; whence it follows, And, behold, Jesus met them, saying, All hail.
The women ought first to hear this Hail, that the curse of the woman Eve may be removed in these women.
This may be always observed, both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillized may receive the things that are said.
(de Cons. Ev. iii. 23.) They departed forth of the tomb, that is, from that spot of the garden which was before the tomb hewn in the rock.
It may be asked how Mark could say, "And going out, they fled from the tomb, for trembling and astonishment had come upon them; and they said nothing to anyone, for they were afraid," whereas Matthew says, "They departed quickly from the tomb with fear and great joy, running to tell his disciples." The apparent discrepancy between the two accounts is resolved if we understand that the women dared to say nothing either to the angels (that is, to respond to what they had heard from them) or to the guards whom they had seen lying on the ground. For the joy of which Matthew speaks is not opposed to the fear which Mark recounts. We ought to understand that both fear and joy were at once awakened in their minds, even if Matthew had failed to speak of fear. But the question is settled when he says, "They departed quickly from the tomb with fear and great joy."
(Serm. 76.) That in these women is contained a full figure of the Church is shown hereby, that Christ convinces His disciples when in doubt concerning the Resurrection, and confirms them when in fear; and when He meets them He does not terrify them by His power, but prevents them with the ardour of love. And Christ in His Church salutes Himself, for He has taken it into His own Body.
(ubi sup.) Then Mary was not suffered to touch Him; now she has permission not only to touch, but to hold Him altogether; they came and held him by the feet, and worshipped him.
(ubi sup.) They hold Christ's feet, who in the Church present the type of Evangelic preaching, and merit this privilege by their running to Him; and by faith so detain their Saviour's footsteps, that they may come to the honour of His perfect Godhead. She is deservedly bid to touch me not, who mourns her Lord upon earth, and so seeks Him dead in the tomb, as not to know that He reigns in heaven with the Father. This, that the same Mary, one while exalted to the summit of faith, touches Christ, and holds Him with entire and holy affection; and again, cast down in weakness of flesh, and womanly infirmity, doubts, undeserving to touch her Lord, causes us no difficulty. For that is of mystery, this of her sex; that is of divine grace, this of human nature. And so also we, when we have knowledge of divine things, live unto God; when we are wise in human things, we are blinded by our own selves.
(Serm. 80.) They held His feet to show that the head of Christ is the man, but that the woman is in Christ's feet, and that it was given to them through Christ, not to go before, but to follow the man. Christ also repeats what the Angel had said, that what an Angel had made sure, Christ might make yet more sure. It follows, Then saith Jesus unto them, Fear not.
(ubi sup.) He calls them brethren whom He has made akin to His own body; brethren whom the generous Heir has made His co-heirs; brethren, whom He has adopted to be sons of His own Father.
The angel goes on to say, “Go quickly and tell his disciples that he has risen; and behold, he goes before you into Galilee; you will see him there.” The angel here sends not merely the women but the church in the two women. He sends the one so that by sending her he may spread the news far and wide. Here the angel is sending the bride to the bridegroom.
(Hom. ubi sup.) The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, 'Transmigration.' Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!
Hereby He showed that He will meet with His help all those who begin the ways of virtue, and enable them to attain to everlasting salvation.
It was told above how He rose when the sepulchre was closed, to show that that body which had been shut up therein dead, was now become immortal. He now offers His feet to be held by the women, to show that He had real flesh, which can be touched by mortal creatures.
. "After the sabbath" means the same thing that Luke said, "at deep dawn," and that Mark said, "very early in the morning at the rising of the sun" (Lk. 24:1, Mk.l6:2). By "sun" we should understand here "the first dawning rays of the sun." For by the eighth hour of the night it is the beginning of the next day, and it already feels like morning. So it was then, after the sabbath, at the beginning of Sunday which the evangelist calls "the first day of the sabbath." As "sabbath" is the name they gave also to the seven days of the week when considered together, so Sunday, the Lord’s day, [in Greek, kyriake] is "the first day of the sabbath," that is, the first day of the week. Following the first day are the Second, the Third, the Fourth and the Fifth. When the Lord rose, the stone was still in place against the tomb. Therefore, after the Lord had risen, the angel came to roll away the stone and give the women entrance into the tomb. There was an earthquake so that the guards would wake up and learn of this new and wondrous occurrence. The Lord rose on the third day; but how are the three days reckoned? He was crucified at the sixth hour on Friday; from then until the ninth hour, there was darkness: to me, this means "night." Again, from the ninth hour, there was light: this means "day." Lo, one day and night. Again, the night of Friday and the day of Saturday, the second day and night. And again, the night of Saturday and the dawn of Sunday, as Matthew says, "as it began to dawn towards the first day of the week;" the dawn is figured as one whole day. Lo, the third day and night. But three days can also be reckoned in another way: on Friday He gave up His spirit; this is the first day. On Saturday He was in the tomb; this is the second day. He rose during the morning hour of Sunday; from the part, Sunday is figured as another day. Behold, three days. So it is with those who have reposed; if one should die about the tenth hour of the day [i.e. 4 p.m.] and another about the first hour of the same day [i.e. 7 a.m.], they are both said to have died on the same day. But I have yet another explanation to give you of how three days and three nights can be reckoned. Attend closely. On Thursday evening the Lord had the supper and said to His disciples, "Take, eat, this is My Body." As He had authority to dispose of His own life, it is clear that from that moment He sacrificed Himself, in that He imparted His Body to His own disciples. For no one eats any meat which has not first been slaughtered. Therefore, reckon the three days as follows: on Thursday evening He imparted to them His own Body; that night and the day of Friday until the sixth hour — lo, the first day and night. Again, from the sixth hour until the ninth hour there was darkness, and from the ninth hour there was light until evening — lo, the second day and night. Again, the night following Friday, and the day of Saturday — lo, the third day and night. After the sabbath, He arose. These are three entire days and nights. Matthew says that the angel sat upon the stone, while Mark says that, having rolled away the stone, the angel sat inside the tomb, on the right side. Do they contradict each other? Not at all. It is likely that the angel first appeared seated upon the stone; then when the women entered, the angel preceded them and again appeared inside the tomb seated on the right side. The angel said to the women, "Fear not ye," that is, the guards indeed have reason to be afraid, but you, the women disciples of the Lord, need not fear. After taking away their fear, he announces to them the good tidings of the Resurrection. For it was necessary that he first cast out fear, and then bring the good tidings. He is not ashamed to call the Lord "He Who was crucified"; for the angel boasts in the cross as in a trophy of victory, the source of every good thing for us.
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.
Copy as
Continue studying Matthew 28:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Matthew 28:8 captures the immediate and profound reaction of Mary Magdalene and the "other Mary" to the angelic announcement of Jesus' resurrection. Filled with a paradoxical blend of reverent awe and overwhelming joy, they swiftly departed from the empty tomb, running with urgent purpose to deliver the incredible news to Jesus' disciples, thus becoming the first evangelists of the Gospel's central truth.
Context
Literary Context
This verse is the immediate continuation of the climactic resurrection narrative in Matthew's Gospel. Just prior, in Matthew 28:1-7, Mary Magdalene and "the other Mary" arrive at the tomb at dawn on the first day of the week. A great earthquake occurs, an angel of the Lord descends, rolls back the stone, and sits upon it, his appearance like lightning and his clothing white as snow. The guards are terrified and become like dead men. The angel then addresses the women, instructing them not to be afraid, declaring that Jesus, who was crucified, is not there, for He has risen, just as He said. The angel invites them to see the empty place where He lay and then commands them to "go quickly and tell His disciples that He is risen from the dead; and indeed He is going before you into Galilee; there you will see Him." Verse 8 describes the women's immediate and emotional response to this divine encounter and the astonishing news, setting the stage for their encounter with the risen Christ in Matthew 28:9-10.
Historical & Cultural Context
In first-century Jewish society, women typically held a subordinate status and their testimony was not considered legally admissible in court. Yet, it is to these women—Mary Magdalene and the "other Mary"—that God chooses to reveal the most pivotal event in human history: the resurrection of His Son. This choice subverts cultural norms and highlights God's sovereign design, often using the humble and overlooked to accomplish His grand purposes. The act of "running" in this context signifies not only urgency but also a departure from the expected decorum for women, underscoring the extraordinary nature of the news they carried. The tomb itself, a rock-hewn sepulchre, was a common burial practice, and the stone rolled against its entrance was typically very heavy, making its removal by an angel a clear sign of divine intervention.
Key Themes
Matthew 28:8 powerfully encapsulates several overarching themes prevalent in Matthew's Gospel and the broader biblical narrative. Firstly, it highlights the reality and power of the resurrection, the central truth upon which Christian faith stands, as emphasized throughout Matthew 28. Secondly, it showcases divine commissioning and human obedience, as the women immediately respond to the angel's command to "go quickly." This foreshadows the broader call to discipleship and mission that culminates in the Great Commission in Matthew 28:18-20. Thirdly, the verse presents the paradoxical nature of spiritual experience, where profound awe and fear in the presence of the holy can coexist with overwhelming joy at God's redemptive work. Finally, it underscores God's inclusive use of messengers, demonstrating that His kingdom work is not limited by societal status or gender, as these women become the first evangelists of the good news.
Exposition and Analysis
Key Word Analysis
This word signifies to "issue forth" or "go out," emphasizing the physical act of leaving the tomb. In this context, it highlights the immediate and decisive action of the women in response to the angelic command, indicating a swift transition from the place of death to the mission of proclamation.
While often translated as "terror," in biblical contexts, especially when encountering the divine, phóbos frequently denotes a profound sense of awe, reverence, and holy dread. It is a recognition of God's immense power and majesty, a trembling before the sacred, rather than mere panic. Here, it is blended with joy, indicating a complex emotional response to the miraculous.
This term signifies cheerfulness, gladness, and calm delight. Paired with "fear," it creates a powerful paradox, illustrating the overwhelming elation and deep satisfaction that the women experienced upon hearing the news of Jesus' resurrection. This joy is not superficial but a profound spiritual gladness stemming from the triumph of life over death.
Verse Breakdown
"And they departed quickly from the sepulchre"
This phrase emphasizes the women's immediate and swift departure from the tomb. The word "quickly" (Greek: tachý) denotes urgency and a lack of hesitation, directly obeying the angel's instruction to "go quickly." Their movement away from the place of death signifies the turning point in their understanding and mission.
"with fear and great joy"
This is a profound psychological and spiritual insight. Their emotions are a complex mixture: "fear" (awe and reverence in the face of the supernatural and God's power) coupled with "great joy" (overwhelming elation at the news of Jesus' resurrection). This paradox highlights the transformative and awe-inspiring nature of encountering the divine and witnessing a miracle of such magnitude.
"and did run to bring his disciples word"
The women's rapid movement ("did run," Greek: tréchō) underscores their fervent obedience and the immense importance of the message they carried. They were not merely walking; they were running with purpose, driven by the urgency of the good news. Their mission was clear: to announce the resurrection to Jesus' disciples, fulfilling the angelic command and initiating the spread of the Gospel.
Literary Devices
Matthew 28:8 is rich in Imagery and Paradox. The imagery of the women "departing quickly" and "running" vividly conveys their urgency and the profound impact of the resurrection news. Their swift movement contrasts with the stillness of the tomb and the previous despair, painting a picture of dynamic hope. The most striking device is Paradox, evident in the phrase "with fear and great joy." This juxtaposition of seemingly contradictory emotions—awe/dread and overwhelming happiness—effectively communicates the multifaceted nature of encountering the divine. It suggests that true spiritual experience can encompass both profound reverence for God's power and ecstatic delight in His redemptive acts. This paradox underscores the overwhelming and transformative nature of the resurrection event, which simultaneously inspires awe at God's power and elation at His victory over death.
Theological and Thematic Connections
Matthew 28:8 serves as a pivotal moment, marking the transition from the private revelation of the resurrection to its public proclamation. The women's paradoxical response of "fear and great joy" encapsulates the appropriate human reaction to the divine: reverence for God's awesome power combined with overwhelming gladness for His redemptive work. Their immediate and urgent obedience to "run to bring his disciples word" foreshadows the Great Commission, establishing the pattern for all subsequent evangelism. This verse underscores that the resurrection is not merely a historical event to be acknowledged, but a living truth that compels immediate, joyful, and urgent proclamation, transforming those who receive it into messengers of hope.
Reflection and Application
The women's experience at the tomb offers a profound model for contemporary believers. Their "fear and great joy" invite us to cultivate a holistic spiritual response to the living Christ—one that combines deep reverence for God's majesty and power with an unbridled, overflowing gladness for His victory over sin and death. This is not a detached intellectual assent but an emotional and spiritual encounter that transforms our very being. The urgency with which they ran to tell the disciples challenges us to consider our own readiness to share the Gospel. Is the good news of the resurrection so compelling to us that it compels us to swift, joyful proclamation? This verse reminds us that the resurrection is not just an ancient historical event, but a living reality that demands a response of both awe and active witness. We are called, like these women, to be immediate and enthusiastic messengers of hope, bringing the life-changing "word" of the risen Christ to a world desperately in need of it.
Questions for Reflection
FAQ
Why did the women experience both "fear" and "great joy" simultaneously?
This paradoxical emotional response highlights the profound impact of encountering the divine and witnessing a miracle of cosmic significance. The "fear" (Greek: phóbos) was not mere terror, but a deep sense of reverent awe and holy dread in the presence of God's supernatural power and majesty, particularly in the context of the resurrection which defied all human expectation. This awe was coupled with "great joy" (Greek: chará), an overwhelming elation and gladness at the news that Jesus, whom they loved and mourned, was alive and victorious over death. It signifies the complex, yet appropriate, human reaction to the sacred, where the immensity of God's power (inspiring awe) is perfectly matched by the magnitude of His love and salvation (inspiring joy). This blend of emotions is a common biblical theme when humans encounter the divine, such as in Luke 1:12-14 or Revelation 1:17-18.
Christ-Centered Fulfillment
Matthew 28:8, describing the women's urgent proclamation of the resurrection, finds its ultimate Christ-centered fulfillment in the ongoing mission of the church, which is empowered by the very Christ who rose from the dead. The "word" they ran to bring was the foundational truth that Jesus, the Messiah, had conquered death, fulfilling Old Testament prophecies of a suffering servant who would also be victorious (e.g., Isaiah 53:10-12). This news of the risen Christ is the very core of the Gospel, which the apostles, commissioned by Jesus himself (as seen in Matthew 28:18-20), were to preach to all nations. The women's swift obedience foreshadows the Spirit-empowered zeal of the early church, who, filled with the same "great joy" despite persecution, continued to declare that Jesus is Lord and that God raised Him from the dead (Acts 5:42). Thus, the women's run from the sepulchre is a microcosm of the church's global mission to proclaim the resurrected Christ, who is the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20), offering hope and new life to all who believe.