Myrrhbearers in the context of "Holy Sepulchre"

The empty tomb is the Christian tradition that the tomb of Jesus was found empty after his crucifixion. The canonical gospels each describe the visit of women to Jesus' tomb. Although Jesus' body had been laid out in the tomb after crucifixion and death, the tomb is found to be empty, the body gone, and the women are told by angels (or a "young man [...] dressed in a white robe") that he has risen.

In the Jewish, Greek, and Roman context, beliefs about resurrection varied, and early Christians were aware of other resurrection or “assumption” stories, yet positioned Jesus’ resurrection as unique and salvific. The composition and classification of the empty tomb as an "assumption" or "translation" story have been the subject of considerable debate. Scholars debate its historicity, with some suggesting Mark invented or adapted it, while others argue independent attestations in Mark and John point to an early shared tradition. Scholars disagree on whether the empty tomb by itself substantiates the resurrection; some connect it to post-resurrection appearances, while others, such as Bart D. Ehrman, view it as a theological narrative crafted to highlight Jesus’ bodily resurrection.

Mary, mother of James is identified in the synoptic gospels as one of the women who went to Jesus' tomb after he was buried. Mark 16 (Mark 16:1) and Luke 24 (Luke 24:10) refer to "Mary the mother of James" as one of the Myrrhbearers, the women who went to the tomb of Jesus.

Along with Mary Magdalene and Mary of Clopas, Mary the mother of James is known as one of the Three Marys.

In the New Testament, Salome was a follower of Jesus who appears briefly in the canonical gospels and in apocryphal writings. She is named by Mark as present at the crucifixion and as one of the Myrrhbearers, the women who found Jesus's empty tomb. Interpretation has further identified her with other women who are mentioned but not named in the canonical gospels. In particular, she is often identified as the wife of Zebedee, the mother of James and John, two of the Twelve apostles. In medieval tradition Salome (as Mary Salome) was counted as one of the Three Marys who were daughters of Saint Anne, so making her the sister or half-sister of Mary, mother of Jesus.

According to the Gospel of John, Mary of Clopas (Ancient Greek: Μαρία ἡ τοῦ Κλωπᾶ, María hē tou Clōpá) was one of the women present at the crucifixion of Jesus and bringing supplies for his funeral. The expression Mary of Clopas in the Greek text is ambiguous as to whether Mary was the daughter or wife of Clopas, but exegesis has commonly favoured the reading "wife of Clopas". Hegesippus identified Clopas as a brother of Joseph. In the latest official edition of the Roman Martyrology of the Catholic Church she is commemorated with Salome on April 24.

Along with Mary Magdalene and "Mary" Salome, Mary of Clopas is known as one of the Three Marys at the tomb of Jesus. Her relics are said to be in France at the Church of the Saintes Maries de la Mer.

White Angel (Serbian: Бели анђео / Beli anđeo) is a detail of one of the best known frescoes in Serbian culture in the Mileševa monastery, Mironosice na Hristovom grobu (Мироносице на Христовом гробу, the Myrrhbearers at Christ's tomb), dated c. 1235 in Serbia during the reign of King Stephen Vladislav I of Serbia. Considered one of the most beautiful works of Serbian and European art from the High Middle Ages, this fresco is considered to be one of the great achievements in European painting. It depicts the arrival of the myrrhbearers at the tomb of Christ on Sunday morning, after the events of the Crucifixion. Sitting on the stone is the Angel of the Lord dressed in a white chiton, whose arm shows the place of Christ's resurrection, and his empty tomb.