马太福音 28:1

Chinese NCV (Simplified)

耶穌復活（可16:1~10；路24:1~12；約20:1~10）過了安息日，在禮拜日天亮的時候，抹大拉的馬利亞和另一個馬利亞來看墳墓。

Parallel Translations

Chinese Union (Simplified)
安 息 日 将 尽 ， 七 日 的 头 一 日 ， 天 快 亮 的 时 候 ， 抹 大 拉 的 马 利 亚 和 那 个 马 利 亚 来 看 坟 墓 。

Contextual Overview

¹ The day after the Sabbath day was the first day of the week. At dawn on the first day, Mary Magdalene and another woman named Mary went to look at the tomb. ² At that time there was a strong earthquake. An angel of the Lord came down from heaven, went to the tomb, and rolled the stone away from the entrance. Then he sat on the stone. ³ He was shining as bright as lightning, and his clothes were white as snow. ⁴ The soldiers guarding the tomb shook with fear because of the angel, and they became like dead men. ⁵ The angel said to the women, "Don't be afraid. I know that you are looking for Jesus, who has been crucified. ⁶ He is not here. He has risen from the dead as he said he would. Come and see the place where his body was. ⁷ And go quickly and tell his followers, ‘Jesus has risen from the dead. He is going into Galilee ahead of you, and you will see him there.'" Then the angel said, "Now I have told you." ⁸ The women left the tomb quickly. They were afraid, but they were also very happy. They ran to tell Jesus' followers what had happened. ⁹ Suddenly, Jesus met them and said, "Greetings." The women came up to him, took hold of his feet, and worshiped him. ¹⁰ Then Jesus said to them, "Don't be afraid. Go and tell my followers to go on to Galilee, and they will see me there."

Bible Verse Review
  from Treasury of Scripure Knowledge

the end: The Hebrew word Schabbath from which our English word is derived, signifies rest, and is applied to all solemn festivals, equally with that one day of every week devoted to the worship of God; Ezekiel 20:21, "they polluted my sabbaths." Three evangelists say, the transaction recorded in this verse, occurred upon the first day of the week, early in the morning, about sunrising, and John says, while it was yet dark. רו [Strong's G3796], ףבגגבפשם [Strong's G4521], does not signify "in the evening of sabbath," but "sabbaths." Hence, the great feast having been concluded, the term "end of the sabbaths" denotes the time very clearly. Again, it may be observed that the Jews, speaking of their passover, sometimes speak according to their civil computation, wherein they measured their days from sun-rising to sun-rising. Sometimes according to their sacred computation, which was from sun-set to sun-set. This reconciles Numbers 28:18, which seems to make the fourteenth day of the first month, the first day of unleavened bread. Mark 16:1, Mark 16:2, Luke 23:56, Luke 24:1, Luke 24:22, John 20:1-10

Mary Magdalene: Matthew 27:56, Matthew 27:61

Reciprocal: Leviticus 9:1 - the eighth day Joshua 6:15 - about the dawning Psalms 118:24 - the day Daniel 6:19 - General Mark 15:40 - Mary Magdalene Mark 15:47 - General Mark 16:5 - a young Acts 10:40 - General 1 Corinthians 15:4 - he rose

Cross-References

Genesis 6:2
When the sons of God saw that these girls were beautiful, they married any of them they chose.

Genesis 24:3
Make a promise to me before the Lord , the God of heaven and earth. Don't get a wife for my son from the Canaanite girls who live around here.

Genesis 24:37
My master had me make a promise to him and said, ‘Don't get a wife for my son from the Canaanite girls who live around here.

Genesis 27:4
When you prepare the tasty food that I love, bring it to me, and I will eat. Then I will bless you before I die."

Genesis 27:46
Then Rebekah said to Isaac, "I am tired of Hittite women. If Jacob marries one of these Hittite women here in this land, I want to die."

Genesis 28:3
May God Almighty bless you and give you many children, and may you become a group of many peoples.

Genesis 28:4
May he give you and your descendants the blessing of Abraham so that you may own the land where you are now living as a stranger, the land God gave to Abraham."

Genesis 28:14
Your descendants will be as many as the dust of the earth. They will spread west and east, north and south, and all the families of the earth will be blessed through you and your descendants.

Genesis 28:15
I am with you and will protect you everywhere you go and will bring you back to this land. I will not leave you until I have done what I have promised you."

Genesis 28:16
Then Jacob woke from his sleep and said, "Surely the Lord is in this place, but I did not know it."

Gill's Notes on the 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

מוצאי שבת, "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, אור, "light": thus they say y, אור לארבעה עשר, "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 באחד בשבת, "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; בשני בשבת, "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.

Barnes' Notes on the Bible

In the end of the sabbath - The word “end” here means the same as “after” the Sabbath - that is, after the Sabbath was fully completed or finished, and may be expressed in this manner: “In the night following the Sabbath, for the Sabbath closed at sunset, as it began to dawn,” etc.

As it began to dawn toward the first day of the week - The word “dawn” is not of necessity in the original. The word there properly means as the first day “approached,” or drew on, without specifying the precise time. Mark says Mark 16:1-2 that it was after “the sabbath was past, and very early in the morning, at the rising of the sun” - that is, not that the sun “was risen,” but that it was about to rise, or at the early break of day. Luke says Luke 24:1 that it was “very early in the morning;” in the Greek text, “deep twilight,” or when there was scarcely any light. John John 20:1 says it was “very early, while it was yet dark” - that is, it was not yet full daylight, or the sun had not yet risen. The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible.

The first day of the week - The day which is observed by Christians as the Sabbath. The Jews observed the seventh day of the week, or our Saturday. During that day our Saviour was in the grave. As he rose on the morning of the first day, that day has always been observed in commemoration of so glorious an event.

Came Mary Magdalene and the other Mary - From Mary Magdalene Christ had cast out seven devils. Grateful for his great mercy, she was one of his firmest and most faithful followers, and was first at the sepulchre, and was first permitted to see her risen Lord. The “other Mary” was not the mother of Jesus, but the mother of James and Joses (Mark). Mark says that “Salome” attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke Luke 24:10 it appears that Joanna, wife of Chusa, Herod’s steward (see Luke 8:3), was with them. These four women, Mark says Mark 16:1, having bought sweet spices, came to anoint him. They had prepared a part of them on the evening before the Sabbath, Luke 23:56. They now, according to Mark, completed the preparation and bought more; or the meaning in Mark may be merely that, “having bought” sweet spices, without specifying the time when, they came now to embalm him. John mentions only Mary Magdalene. He does this, probably, because his object was to give a particular account of her interview with the risen Saviour. There is no contradiction among the evangelists; for while one mentions only the names of a part of those who were there, he does not deny that “others” were present also. It is an old maxim, that “he who mentions a few does not deny that there are more.”

To see the sepulchre - To see whether was as it had been left on the evening when he was laid there. To see if the stone was still there, by which they would know that he had not been removed. Mark and Luke say that the design of their coming was to anoint him with the sweet spices which they had prepared. Matthew does not mention that, but he does not “deny” that that was the ultimate design of their coming. It is not improbable that they might have known the manner in which he was buried, with a large quantity of myrrh and aloes; but that was done in haste - it was done by depositing the myrrh and aloes, without mixture or preparation, in the grave-clothes. They came that they might embalm his body more deliberately, or at least that they might “anoint the bandages” and complete the work of embalming.

Clarke's Notes on the Bible

CHAPTER XXVIII.

The resurrection of Christ declared by an angel to the two

Marys at the sepulchre, 1-6.

They are commissioned to announce this to the disciples, 7.

They go, and are met by Christ himself who promises to meet the

disciples in Galilee, 8-10.

The watch go into the city, and report to the chief priests what

had taken place, 11.

They give them money, to say that his disciples had stolen the

body by night, while they slept, 12-15.

Christ meets the eleven disciples in a mountain of Galilee,

16, 17.

He gives them a commission to preach the Gospel throughout the

earth; to baptize in the name of the Father, and of the Son,

and of the Holy Ghost; and promises to be with them to the end

of the world, 18-20.

NOTES ON CHAP. XXVIII.

Verse Matthew 28:1. In the end of the Sabbath — Οψε δε σαββατων. After the end of the week: this is the translation given by several eminent critics; and in this way the word οψε is used by the most eminent Greek writers. Thucydides, lib. iv. chap. 93, της ημερας οψε ην - the day was ended. Plutarch, οψε των βασιλεως χρονων - after the times of the king. Philostratus οψε των Τροικων - 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. Genesis 1:5; Mark 6:47. 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 11:31, and to embalm the body of our Lord, Luke 24:1. 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, Matthew 27:56. Were not Mary and Salome two distinct persons?