Zechariah 3:9

3:9 As for the stone ¹  I have set before Joshua – on the one stone there are seven eyes. ²  I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. ³ 

Matthew 28:1-8

The Resurrection

28:1 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 ⁴  descending from heaven came and rolled away the stone and sat on it. 28:3 His ⁵  appearance was like lightning, and his clothes were white as snow. 28:4 The ⁶  guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said ⁷  to the women, “Do not be afraid; I know ⁸  that you are looking for Jesus, who was crucified. ⁹  28:6 He is not here, for he has been raised, ¹⁰  just as he said. Come and see the place where he ¹¹  was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ¹²  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So ¹³  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

John 20:19-20

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ¹⁴  and locked the doors ¹⁵  of the place ¹⁶  because they were afraid of the Jewish leaders. ¹⁷  Jesus came and stood among them and said to them, “Peace be with you.” 20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ¹⁸ 

Acts 20:7

20:7 On the first day ¹⁹  of the week, when we met ²⁰  to break bread, Paul began to speak ²¹  to the people, and because he intended ²²  to leave the next day, he extended ²³  his message until midnight.

Revelation 1:10

1:10 I was in the Spirit ²⁴  on the Lord’s Day ²⁵  when ²⁶  I heard behind me a loud voice like a trumpet,

[3:9]  ¹ sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).

[3:9]  ² tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.

[3:9]  ³ sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9).

[28:2]  ⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[28:3]  ⁵ tn Here δέ (de) has not been translated.

[28:4]  ⁶ tn Here δέ (de) has not been translated.

[28:5]  ⁷ tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

[28:5]  ⁸ tn Grk “for I know.”

[28:5]  ⁹ sn See the note on crucified in 20:19.

[28:6]  ¹⁰ 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]  ¹¹ 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 Ë^1,13 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]  ¹² 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]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

[20:19]  ¹⁴ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ¹⁵ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  ¹⁶ tn Grk “where they were.”

[20:19]  ¹⁷ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.

[20:20]  ¹⁸ sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.

[20:7]  ¹⁹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ²⁰ tn Or “assembled.”

[20:7]  ²¹ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ²² tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ²³ tn Or “prolonged.”

[1:10]  ²⁴ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ²⁵ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ²⁶ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).