Discovery BoxMark 15:42
Context15:42 Now 1 when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 2
Matthew 28:1-10
Context28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. 28:2 Suddenly there was a severe earthquake, for an angel of the Lord 3 descending from heaven came and rolled away the stone and sat on it. 28:3 His 4 appearance was like lightning, and his clothes were white as snow. 28:4 The 5 guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said 6 to the women, “Do not be afraid; I know 7 that you are looking for Jesus, who was crucified. 8 28:6 He is not here, for he has been raised, 9 just as he said. Come and see the place where he 10 was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 11 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So 12 they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But 13 Jesus met them, saying, “Greetings!” They 14 came to him, held on to his feet and worshiped him. 28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”
Luke 23:54
Context23:54 It was the day of preparation 15 and the Sabbath was beginning. 16
Luke 23:56--24:12
Context23:56 Then 17 they returned and prepared aromatic spices 18 and perfumes. 19
On the Sabbath they rested according to the commandment. 20
24:1 Now on the first day 21 of the week, at early dawn, the women 22 went to the tomb, taking the aromatic spices 23 they had prepared. 24:2 They 24 found that the stone had been rolled away from the tomb, 25 24:3 but when they went in, they did not find the body of the Lord Jesus. 26 24:4 While 27 they were perplexed 28 about this, suddenly 29 two men stood beside them in dazzling 30 attire. 24:5 The 31 women 32 were terribly frightened 33 and bowed 34 their faces to the ground, but the men said to them, “Why do you look for the living 35 among the dead? 24:6 He is not here, but has been raised! 36 Remember how he told you, while he was still in Galilee, 37 24:7 that 38 the Son of Man must be delivered 39 into the hands of sinful men, 40 and be crucified, 41 and on the third day rise again.” 42 24:8 Then 43 the women remembered his words, 44 24:9 and when they returned from the tomb they told all these things to the eleven 45 and to all the rest. 24:10 Now it was Mary Magdalene, 46 Joanna, 47 Mary the mother of James, and the other women with them who told these things to the apostles. 24:11 But these words seemed like pure nonsense 48 to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. 49 He bent down 50 and saw only the strips of linen cloth; 51 then he went home, 52 wondering 53 what had happened. 54
John 19:31
Context19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath 55 (for that Sabbath was an especially important one), 56 the Jewish leaders 57 asked Pilate to have the victims’ legs 58 broken 59 and the bodies taken down. 60
John 20:1-10
Context20:1 Now very early on the first day of the week, 61 while it was still dark, Mary Magdalene 62 came to the tomb and saw that the stone had been moved away from the entrance. 63 20:2 So she went running 64 to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” 20:3 Then Peter and the other disciple set out to go to the tomb. 65 20:4 The two were running together, but the other disciple ran faster than Peter 66 and reached the tomb first. 67 20:5 He bent down 68 and saw the strips of linen cloth lying there, 69 but he did not go in. 20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw 70 the strips of linen cloth lying there, 20:7 and the face cloth, 71 which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. 72 20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. 73 20:9 (For they did not yet understand 74 the scripture that Jesus 75 must rise from the dead.) 76
20:10 So the disciples went back to their homes.
[15:42] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.
[15:42] 2 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[28:2] 3 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[28:3] 4 tn Here δέ (de) has not been translated.
[28:4] 5 tn Here δέ (de) has not been translated.
[28:5] 6 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
[28:5] 8 sn See the note on crucified in 20:19.
[28:6] 9 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
[28:6] 10 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.
[28:7] 11 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[28:8] 12 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
[28:9] 13 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[28:9] 14 tn Here δέ (de) has not been translated.
[23:54] 15 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[23:54] 16 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:56] 17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 18 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
[23:56] 19 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 20 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
[24:1] 21 sn The first day of the week is the day after the Sabbath.
[24:1] 22 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
[24:1] 23 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
[24:2] 24 tn Here δέ (de) has not been translated.
[24:2] 25 sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
[24:3] 26 tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì75 א A B C L W Θ Ψ Ë1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.
[24:4] 27 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[24:4] 28 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.
[24:4] 30 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
[24:5] 31 tn Here δέ (de) has not been translated.
[24:5] 32 tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).
[24:5] 33 tn Or “They were extremely afraid.”
[24:5] 34 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
[24:5] 35 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
[24:6] 36 tc The phrase “He is not here, but has been raised” is omitted by a few
[24:6] 37 sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.
[24:7] 38 tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
[24:7] 39 tn See Luke 9:22, 44; 13:33.
[24:7] 40 tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.
[24:7] 41 sn See the note on crucify in 23:21.
[24:7] 42 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[24:8] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:8] 44 sn On his words see Luke 9:22.
[24:9] 45 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.
[24:10] 46 sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.
[24:10] 47 sn On Joanna see Luke 8:1-3.
[24:11] 48 sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.
[24:12] 49 sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.
[24:12] 50 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
[24:12] 51 tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).
[24:12] 52 tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).
[24:12] 53 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
[24:12] 54 tc Some Western
[19:31] 55 sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
[19:31] 56 sn This is a parenthetical note by the author.
[19:31] 57 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.
[19:31] 58 tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
[19:31] 59 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
[19:31] 60 tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
[20:1] 61 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
[20:1] 62 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
[20:1] 63 tn Grk “from the tomb.”
[20:2] 64 tn Grk “So she ran and came.”
[20:3] 65 tn Grk “went out and were coming to the tomb.”
[20:4] 66 sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.
[20:4] 67 tn Grk “and came first to the tomb.”
[20:5] 68 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
[20:5] 69 sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
[20:6] 70 tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[20:7] 71 sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.
[20:7] 72 sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.
[20:8] 73 sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.
[20:9] 75 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:9] 76 sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
