|New International Version (©2011)|
After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.
New Living Translation (©2007)
Early on Sunday morning, as the new day was dawning, Mary Magdalene and the other Mary went out to visit the tomb.
English Standard Version (©2001)
Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.
New American Standard Bible (©1995)
Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave.
King James Bible (Cambridge Ed.)
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
Holman Christian Standard Bible (©2009)
After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to view the tomb.
International Standard Version (©2012)
After the Sabbaths, around dawn on the first day of the week, Mary Magdalene and the other Mary went to take a look at the burial site.
NET Bible (©2006)
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.
Aramaic Bible in Plain English (©2010)
But on the eve of the Sabbath, when the first of the week was dawning, Maryam Magdalitha and the other Maryam came to see the tomb.
GOD'S WORD® Translation (©1995)
After the day of worship, as the sun rose Sunday morning, Mary from Magdala and the other Mary went to look at the tomb.
King James 2000 Bible (©2003)
At the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher.
American King James Version
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher.
American Standard Version
Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
AND in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre.
Darby Bible Translation
Now late on sabbath, as it was the dusk of the next day after sabbath, came Mary of Magdala and the other Mary to look at the sepulchre.
English Revised Version
Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
Webster's Bible Translation
In the end of the sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary to see the sepulcher.
Weymouth New Testament
After the Sabbath, in the early dawn of the first day of the week, Mary of Magdala and the other Mary came to see the sepulchre.
World English Bible
Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
Young's Literal Translation
And on the eve of the sabbaths, at the dawn, toward the first of the sabbaths, came Mary the Magdalene, and the other Mary, to see the sepulchre,
|Matthew Henry's Concise Commentary|
28:1-8 Christ rose the third day after his death; that was the time he had often spoken of. On the first day of the first week God commanded the light to shine out of darkness. On this day did He who is the Light of the world, shine out of the darkness of the grave; and this day is from henceforward often mentioned in the New Testament, as the day which Christians religiously observed in solemn assemblies, to the honour of Christ. Our Lord Jesus could have rolled back the stone by his own power, but he chose to have it done by an angel. The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. The angel encouraged the women against their fears. Let the sinners in Zion be afraid. Fear not ye, for his resurrection will be your consolation. Our communion with him must be spiritual, by faith in his word. When we are ready to make this world our home, and to say, It is good to be here, then let us remember our Lord Jesus is not here, he is risen; therefore let our hearts rise, and seek the things that are above. He is risen, as he said. Let us never think that strange which the word of Christ has told us to expect; whether the sufferings of this present time, or the glory that is to be revealed. It may have a good effect upon us, by faith to view the place where the Lord lay. Go quickly. It was good to be there, but the servants of God have other work appointed. Public usefulness must be chosen before the pleasure of secret communion with God. Tell the disciples, that they may be comforted under their present sorrows. Christ knows where his disciples dwell, and will visit them. Even to those at a distance from the plenty of the means of grace, he will graciously manifest himself. The fear and the joy together quickened their pace. The disciples of Christ should be forward to make known to each other their experiences of communion with their Lord; and should tell others what God has done for their souls.
Verses 1-10. - Jesus rises from the dead, and appears to the holy women. (Mark 16:1-8; Luke 24:1-12; John 20:1-10.) It is to be noted that there are great and important variations in the four (or, with St. Paul's, 1 Corinthians 15, the five) accounts of the events of the Resurrection, which have given welcome occasion to the sceptic to cast doubts upon the whole transaction. The divergences in the narratives are plainly to be ascribed to the facts that the writers did not depend upon one another, nor draw their accounts from one source; that each gives only an incomplete history, introducing those details with which he was familiar, or which it suited his plan to recount. On all main points the agreement is perfect, and every difference could be easily reconciled, if we knew the whole of the circumstances and the exact sequence of each word and act during this momentous period. Attempts at harmonizing the various accounts have been made with more or less success by writers from St. Augustine to the present time; but as they vary in many particulars, and have no authoritative basis, dependence cannot be placed upon them. The narrative in St. Matthew is brief and imperfect, and we shall chiefly confine our remarks to the exposition of the actual text before us, without importing much matter from the other evangelists. Verse 1. - In the end of the sabbath; ὀψὲ σαββάτων: late on the sabbath; Vulgate, vespere sabbati. The expression is obscure. In the parallel passage of St. Mark we read, "When the sabbath was past." We must take it that St. Matthew is thinking of the sabbath as extending, not from evening to evening, but till the following morning. "So that it is not the accurate Jewish division of time, according to which the sabbath ended at six on Saturday evening, but the ordinary civil idea of a day, which extended from sunrise to sunrise (or at least adds the night to the preceding day)" (Lange). We have, then, now arrived at the commencement of the first Christian Easter Day. As it began to dawn toward the first day of the week; εἰς μίαν σαββάτων: in prima sabbati (Vulgate); literally, unto one day of sabbath; i.e. one day after the sabbath, the Jews reckoning their days in sequence from the sabbath, and Christians at first carrying on the same practice, as we see in Acts 20:7; 1 Corinthians 16:2. Later Christians named the days of the week in sequence from the Sunday, which was the first day, Monday being the second day, feria secunda, and so on. Came Mary Magdalene and the other Mary (see on Matthew 27:61) to see the sepulchre. Love cannot abandon its object, living or dead. There were probably other women with these two, or perhaps there were two separate bands of women who in this early morning visited the sepulchre. Among these Mary Magdalene stands prominently forward, first in love and first in care. She and the rest evidently knew nothing of the sealing of the stone or the posting of the guards. St. Matthew's expression, "to see (θεωρῆσαι, "to gaze upon," "contemplate") the sepulchre," conveys only a partial notice of the object of their visit. They came not only to take a view of the tomb, but also to embalm the Lord's body, for which necessary preparations had been made, the approach of the sabbath on the evening of the Crucifixion having cut short the arrangements. We know from St. Mark that they were perplexed about the difficulty of removing the stone, and St. Matthew may be referring to a preliminary inspection made in regard of this impediment. Our Gospel omits mention of the intention of embalming the corpse, as the Resurrection rendered it impracticable; and, indeed, the Lord's body had already been anointed for his burial by Mary of Bethany.
Gill's Exposition of the Entire Bible
In the end of the sabbath,.... This clause is by some joined to the last verse of the preceding chapter, but stands better here, as appears from Mark 16:1, and intends not what the Jews call the sabbath eve, for that began the sabbath; but what they call , "the goings out of the sabbath"; and as Mark says, Mark 16:1, "when the sabbath was past": that is, when the sun was set, and any stars appeared. The Vulgate Latin, Arabic, and Ethiopic versions, and Munster's Hebrew Gospel render it, "the evening of the sabbath"; and the Persic version, "the night of the sabbath"; but must mean, not the evening and night, which preceded the sabbath, and was a part of it, but what followed it, and belonged to the first day.
As it began to dawn; not the day, but the night; a way of speaking used by the Jews, who call the night, "light": thus they say (y), , "on the light, or night of the fourteenth" (of the month Nisan) "they search for leavened bread", &c. And so the word is used, in Luke 23:54, of the eve of the sabbath, or the beginning of it, as here of the going out of it;
towards the first day of the week, or "sabbaths"; so the Jews used to call the days of the week, the first day of the sabbath, the second day of the sabbath, &c. take an instance or two (z).
"The stationary men fast four days in the week, from the second day to the fifth day; and they do not fast on the sabbath eve (so they sometimes call the sixth day), because of the glory of the sabbath; nor , "on the first day of the sabbath", or week, that they may not go from rest and delight, to labour and fasting, and die.''
On which the Gemara has these words (a);
"the stationary men go into the synagogue, and sit four fastings; , "on the second of the sabbath", or "week": on the third, and on the fourth, and on the fifth.''
Came Mary Magdalene, and the other Mary, the wife of Cleophas, and mother of James and Joses, with whom also was Salome, the mother of Zebedee's children, Mark 16:1. There seems to be some difference between the evangelists about the time of the women's coming to the sepulchre. Matthew says, it was "at the end of the sabbath, when it began to dawn; towards the first day of the week". John says, that "Mary Magdalene" came "when it was yet dark", John 20:1, and yet Mark says, that they came "at the rising of the sun", Mark 16:2. Though they all agree it was early in the morning: all they say is no doubt true, and may be reconciled thus. As soon as the sabbath was ended, the women set out on their journey, and as they went, bought spices and ointment to anoint the body with: they passed through the gates of the city before they were shut, and might stay some time in the suburbs; when Mary Magdalene, eager to be at the sepulchre, set out first, whilst it was dark, and came back and reported to Peter what she had seen, and returned again by such time the other women came, which was at sunrising. From all the accounts it is clear, that he rose, as is expressly said, Mark 16:9, on the first day of the week, and which was the third from his death: on the sixth day, which was Friday, he was crucified, and buried that evening; he lay in the grave all sabbath day, or Saturday; and rose early on the first day of the week, before the women got to the sepulchre; who came thither, as it is here said,
to see the sepulchre: not merely to see it, for they had seen it before, and where, and how the body of Christ was laid in it; but to see whether they could enter into it, and anoint the body with the spices and ointments, which they had prepared and brought with them for that purpose.
(y) Misn. Pesachim, c. 1. sect. 1. Vid. Maimon. & Bartenora in ib. (z) Misn. Taanilh, c. 4. sect. 3.((a) T. Bab. Taanith, fol. 27. 2. Vid. T. Bab. Nidda, fol. 4. 2. & 11. 1. & 67. 2.
Jamieson-Fausset-Brown Bible Commentary
Mt 28:1-15. Glorious Angelic Announcement on the First Day of the Week, that Christ Is Risen—His Appearance to the Women—The Guards Bribed to Give a False Account of the Resurrection. ( = Mr 16:1-8; Lu 24:1-8; Joh 20:1).
The Resurrection Announced to the Women (Mt 28:1-8).
1. In the end of the sabbath, as it began to dawn—after the Sabbath, as it grew toward daylight.
toward the first day of the week—Luke (Lu 24:1) has it, "very early in the morning"—properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mr 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus.
came Mary Magdalene, and the other Mary—"the mother of James and Joses" (see on Mt 27:56; Mt 27:61).
to see the sepulchre—with a view to the anointing of the body, for which they had made all their preparations. (See on Mr 16:1, 2).
And, behold, there was—that is, there had been, before the arrival of the women.
a great earthquake; for the angel of the Lord descended from heaven, &c.—And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation—recorded by Matthew alone—bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning-luster that darted from him, the Roman guard, and do honor to his rising Lord.
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