Lukas 24:1

The Resurrection

24:1 Now on the first day ¹  of the week, at early dawn, the women ²  went to the tomb, taking the aromatic spices ³  they had prepared.

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ⁴  and locked the doors ⁵  of the place ⁶  because they were afraid of the Jewish leaders. ⁷  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ⁸  and Thomas was with them. Although the doors were locked, ⁹  Jesus came and stood among them and said, “Peace be with you!”

Kisah Para Rasul 20:7

20:7 On the first day ¹⁰  of the week, when we met ¹¹  to break bread, Paul began to speak ¹²  to the people, and because he intended ¹³  to leave the next day, he extended ¹⁴  his message until midnight.

Wahyu 1:10

1:10 I was in the Spirit ¹⁵  on the Lord’s Day ¹⁶  when ¹⁷  I heard behind me a loud voice like a trumpet,

[24:1]  ¹ sn The first day of the week is the day after the Sabbath.

[24:1]  ² tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ³ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[20:19]  ⁴ 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]  ⁵ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ⁶ tn Grk “where they were.”

[20:19]  ⁷ 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.

[20:26]  ⁸ tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁹ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[20:7]  ¹⁰ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ¹¹ tn Or “assembled.”

[20:7]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “prolonged.”

[1:10]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).