The same women who watch Jesus' burial return to the tomb and become the first people in Luke to encounter the empty-tomb message. Luke names Mary Magdalene, Joanna, Mary the mother of James, and others with them.
The apostles initially regard their report as nonsense.
Women participated actively in family, economic, and religious life in antiquity, so sweeping claims that a woman's testimony was universally worthless are misleading. At the same time, ancient legal and social settings could restrict or discount women's formal testimony, and Luke's narrative itself explicitly portrays the male disciples refusing to believe these particular women.
The continuity of the witnesses is important: they observed where Jesus was laid and then returned to that same burial place.
The social setting sharpens Luke's presentation without relying on exaggerated claims about ancient law. The resurrection announcement reaches the apostles through people whose report they themselves initially reject.
Luke does not hide that disbelief. The women move from followers and burial observers to messengers whose testimony forces the disciples to confront an event they had not expected.