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  • PARALLEL BIBLE - Matthew 28:1


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    King James Bible - Matthew 28:1

    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.

    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.

    Douay-Rheims - Matthew 28:1

    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.

    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.

    Greek Textus Receptus


    οψε
    3796 ADV δε 1161 CONJ σαββατων 4521 N-GPN τη 3588 T-DSF επιφωσκουση 2020 5723 V-PAP-DSF εις 1519 PREP μιαν 1520 A-ASF σαββατων 4521 N-GPN ηλθεν 2064 5627 V-2AAI-3S μαρια 3137 N-NSF η 3588 T-NSF μαγδαληνη 3094 N-NSF και 2532 CONJ η 3588 T-NSF αλλη 243 A-NSF μαρια 3137 N-NSF θεωρησαι 2334 5658 V-AAN τον 3588 T-ASM ταφον 5028 N-ASM

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Mt 27:56,61

    SEV Biblia, Chapter 28:1

    ¶ Y advancado el sbado, amaneciendo para el primero de los sbados, vino María Magdalena, y la otra María, a ver el sepulcro.

    Clarke's Bible Commentary - Matthew 28:1

    Verse 1. In the end of the
    Sabbath] oye de sabbatwn. After the end of the week: this is the translation given by several eminent critics; and in this way the word oye is used by the most eminent Greek writers.

    Thucydides, lib. iv. chap. 93, thv hmerav oye hn-the day was ended.

    Plutarch, oye twn basilewv cronwn] after the times of the king.

    Philostratus oye twn troikwn-after the Trojan war. See Rosenmuller. In general the Jews divided their natural day, which consisted of twenty-four hours, into day and night. Their artificial day began at the rising and ended at the setting of the sun; all the rest of the time, from the setting to the rising of the sun, they termed night: hence the same word, in Hebrew, signifies both evening and night. Gen. i. 5; Mark vi. 47. Matthew has employed the word in this extensive sense here, pointing out the latter part of the Jewish night, that which immediately preceded the rising of the sun, and not that first part which we call the evening. The transaction mentioned here evidently took place early on the morning of the third day after our Lord's crucifixion; what is called our Sunday morning, or first day of the next week.

    Came-to see the sepulchre.] That is, they set out at this time in order to visit the tomb of our Lord, and also to weep there, John xi. 31, and to embalm the body of our Lord, Luke xxiv. 1. St. Matthew omits Mary Salome, mentioned by Mark; and Joanna, the wife of Chuza, Herod's steward, mentioned by Luke. The other Mary was the wife of Cleopas, and mother of James and Joses, mentioned before, chap. xxvii. 56. Were not Mary and Salome two distinct persons?


    John Gill's Bible Commentary

    Ver. 1. In the end of the sabbath , etc.] 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 tb yaxwm , 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 Munsters 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, rwa , light: thus they say f1735 , r[ h[bral rwa , on the light, or night of the fourteenth (of the month Nisan) they search for leavened bread, etc. 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, etc. take an instance or two f1736 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 tbb djab , 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 f1737 ; the stationary men go into the synagogue, and sit four fastings; tbb ynb , 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 Zebedees children, ( Mark 16:1). There seems to be some difference between the evangelists about the time of the womens 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.


    Matthew Henry Commentary

    Verses 1-8 - Christ rose the third day after his death; that was the time he ha 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 whic Christians religiously observed in solemn assemblies, to the honour of Christ. Our Lord Jesus could have rolled back the stone by his ow 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 an 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 worl our home, and to say, It is good to be here, then let us remember ou Lord Jesus is not here, he is risen; therefore let our hearts rise, an seek the things that are above. He is risen, as he said. Let us neve 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 plac where the Lord lay. God 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 wil graciously manifest himself. The fear and the joy together quickene their pace. The disciples of Christ should be forward to make known to each other their experiences of communion with their Lord; and shoul tell others what God has done for their souls.


    Greek Textus Receptus


    οψε
    3796 ADV δε 1161 CONJ σαββατων 4521 N-GPN τη 3588 T-DSF επιφωσκουση 2020 5723 V-PAP-DSF εις 1519 PREP μιαν 1520 A-ASF σαββατων 4521 N-GPN ηλθεν 2064 5627 V-2AAI-3S μαρια 3137 N-NSF η 3588 T-NSF μαγδαληνη 3094 N-NSF και 2532 CONJ η 3588 T-NSF αλλη 243 A-NSF μαρια 3137 N-NSF θεωρησαι 2334 5658 V-AAN τον 3588 T-ASM ταφον 5028 N-ASM

    Robertson's NT Word Studies

    28:1 {Now late on the
    sabbath as it began to dawn toward the first day of the week} (oye de sabbatwn, tei epifwskousei eis mian sabbatwn). this careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six P.M., this visit by the women was made "to see the sepulchre" (theorsai ton taphon). They had seen the place of burial on Friday afternoon (#Mr 15:47; Mt 27:61; Lu 23:55). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (#Lu 23:56), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (#Mr 16:1). Both Matthew here and Luke (#Lu 23:54) use dawn (epifwskw) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has epifwskw in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn" is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?


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