Matthew 28:10 is the tenth verse of the twenty-eighth chapter in the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. Having left the empty tomb, Mary Magdalene and "the other Mary" are on their way to meet the other disciples, when Jesus meets with them. In this verse the risen Jesus speaks with them. Content The original Koine Greek, according to Westcott and Hort, reads: τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν κακει με οψονται In the King James Version of the Bible it is translated as: Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me. The modern World English Bible translates the passage as: Then Jesus said to them, "Don’t be afraid. Go tell my brothers that they should go into Galilee, and there they will see me." Analysis This verse is very similar to Matthew 28:7, with the deliverer changed from an angel to Jesus. This verse might be a creation of the author of Matthew, derived from 28:7. The phrase "to my brothers" is very unusual and also appears at John 20:17; John Nolland suggests that there may be shared source used by the two evangelists. Jerome correlates Jesus' direction to the disciples, "Tell my brothers (nuntiate fratribus meis)" to meet Jesus in Galilee with Psalm 22: "I will tell forth (Adnuntiabo) your name to my brothers (fratribus meis)." No new information is included in this message that was not present at 28:7. Nolland notes that the importance is not the message, but rather who gives it. Jesus here serves as the second witness providing proof of the resurrection. The verse is not an exact copy of verse 7: Nolland considers the changes simply alterations to prevent the reader getting bored by an exact repetition of the earlier line, but R.T. France disagrees, and considers calling the disciples "brothers" and the direct command to go to Galilee to be important differences from 28:7. Robert Gundry agrees that there is no new content in this verse, but he disagrees that this is a creation of Matthew based on the angel scene. Rather he argues that this content comes originally from a now lost ending to Mark 16. While the Gospel of Matthew has no need for this