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Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) After the days of rest during the first light of Sunday morning, Maria from Magdala and the other Maria went out to visit the tomb.
OET-LV And after the_days_of_rest, at_the time dawning toward the_first day of_the_week, Maria/(Miryām) the from_Magdala and the other Maria came, to_observe the tomb.
SR-GNT Ὀψὲ δὲ Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία, θεωρῆσαι τὸν τάφον. ‡
(Opse de Sabbatōn, taʸ epifōskousaʸ eis mian sabbatōn, aʸlthen Maria haʸ Magdalaʸnaʸ kai haʸ allaʸ Maria, theōraʸsai ton tafon.)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULT Now after the Sabbath, at the dawning on the first of the week, Mary Magdalene and the other Mary came to watch the tomb.
UST When the Sabbath ended, at dawn on Sunday morning, Mary from the town of Magdala and the other woman whose name was Mary went to observe Jesus’ tomb.
BSB § After the Sabbath, at dawn on the first day of the week,[fn] Mary Magdalene and the other Mary went to see the tomb.
28:1 Literally Now after the Sabbaths, it being dawn toward the first of the Sabbaths,
BLB And after the Sabbaths, it being dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
AICNT 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 tomb.
OEB After the Sabbath, as the first day of the week began to dawn, Mary of Magdala and the other Mary had gone to look at the grave,
WEBBE 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.
WMBB Now after the Sabbath, as it began to dawn on the first day of the week, Miriam Magdalene and the other Miriam came to see the tomb.
NET 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.
LSV Now after [the] Sabbaths, it being dawn, toward the first [day] of the weeks, Mary the Magdalene came, and the other Mary, to see the grave,
FBV Early Sunday morning, at dawn, Mary Magdalene and the other Mary went to see the tomb.
TCNT After the Sabbath, at dawn on the first day of the week, Mary Magdalene came to see the tomb along with the other Mary.
T4T After ◄the Sabbath/the Jewish day of rest► ended, on Sunday morning at dawn, Mary from Magdala and the other Mary went to look at the tomb.
LEB Now after the Sabbath, at the dawning on the first day of the week, Mary Magdalene and the other Mary came to view the tomb.
BBE Now late on the Sabbath, when the dawn of the first day of the week was near, Mary Magdalene and the other Mary came to see the place where his body was.
Moff No Moff MAT book available
Wymth 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.
ASV 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.
DRA 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.
YLT 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,
Drby 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.
RV 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.
Wbstr 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.
KJB-1769 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.
KJB-1611 ¶ [fn]In the ende of the Sabbath, as it began to dawne towards the first day of the weeke, came Mary Magdalene, and the other Mary, to see the sepulchre.
(¶ In the end of the Sabbath, as it began to dawne towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre.)
28:1 Mar. 16.1 iohn 20.1.
Bshps In the later ende of the Sabboth day, whiche dawneth the first daye of the weke, came Marie Magdalen, and the other Marie, to see the sepulchre.
(In the later end of the Sabbath day, which dawneth the first day of the week, came Mary/Maria Magdalen, and the other Mary/Maria, to see the sepulchre.)
Gnva Now in the end of the Sabbath, when the first day of ye weeke began to dawne, Marie Magdalene, and the other Marie came to see the sepulchre,
(Now in the end of the Sabbath, when the first day of ye/you_all weeke began to dawne, Mary/Maria Magdalene, and the other Mary/Maria came to see the sepulchre, )
Cvdl Upon the euenynge of the Sabbath holy daye, which dawneth ye morow of the first daye of ye Sabbathes, came Mary Magdalene and ye other Mary, to se ye sepulcre.
(Upon the eveninge of the Sabbath holy day, which dawneth ye/you_all morrow of the first day of ye/you_all Sabbaths, came Mary Magdalene and ye/you_all other Mary, to see ye/you_all sepulcre.)
TNT The Sabboth daye at even which dauneth the morowe after the Sabboth Mary Magdalene and the other Mary came to se the sepulcre.
(The Sabbath day at evening which dauneth the morrow after the Sabbath Mary Magdalene and the other Mary came to see the sepulcre. )
Wyc But in the euentid of the sabat, that bigynneth to schyne in the firste dai of the woke, Marie Mawdelene cam, and another Marie, to se the sepulcre.
(But in the eventide/evening of the sabbath, that bigynneth to schyne in the first day of the woke, Mary/Maria Mawdelene came, and another Mary/Maria, to see the sepulcre.)
Luth Am Abend aber des Sabbats, welcher anbricht am Morgen des ersten Feiertages der Sabbate, kam Maria Magdalena und die andere Maria, das Grab zu besehen.
(At_the Abend but the Sabbats, which anbricht in/at/on_the Morgen the ersten Feiertages the/of_the Sabbate, came Maria Magdalena and the other Maria, the Grab to besehen.)
ClVg Vespere autem sabbati, quæ lucescit in prima sabbati, venit Maria Magdalene, et altera Maria, videre sepulchrum.[fn]
(Vespere however sabbati, which lucescit in the_first sabbati, he_came Maria Magdalene, and altera Maria, videre sepulchrum. )
28.1 Vespere, etc. HIER. Quod diversa tempora istarum mulierum, etc., usque ad adire non potuerunt, mane adeunt. Maria Magdalene, et altera Maria. Duæ unius nominis et devotionis mulieres, duas significant plebes pari devotione Christi passionem et resurrectionem amplectentes.
28.1 Vespere, etc. HIER. That diversa tempora istarum mulierum, etc., until to adire not/no potuerunt, mane adeunt. Maria Magdalene, and altera Maria. Duæ of_one nominis and devotionis mulieres, duas significant plebes pari devotione of_Christ passionem and resurrectionem amplectentes.
UGNT ὀψὲ δὲ Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία, θεωρῆσαι τὸν τάφον.
(opse de Sabbatōn, taʸ epifōskousaʸ eis mian sabbatōn, aʸlthen Maria haʸ Magdalaʸnaʸ kai haʸ allaʸ Maria, theōraʸsai ton tafon.)
SBL-GNT Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν ⸀Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
(Opse de sabbatōn, taʸ epifōskousaʸ eis mian sabbatōn, aʸlthen ⸀Mariam haʸ Magdalaʸnaʸ kai haʸ allaʸ Maria theōraʸsai ton tafon.)
TC-GNT Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθε [fn]Μαρία ἡ Μαγδαληνή, καὶ ἡ ἄλλη Μαρία, θεωρῆσαι τὸν τάφον.
(Opse de sabbatōn, taʸ epifōskousaʸ eis mian sabbatōn, aʸlthe Maria haʸ Magdalaʸnaʸ, kai haʸ allaʸ Maria, theōraʸsai ton tafon. )
28:1 μαρια ¦ μαριαμ NA SBL TH
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
28:1 Mary Magdalene (see 27:56): The mention of two women as witnesses lends credibility to the historicity of the account—an inventor of tales would not have used women as witnesses, since a woman’s testimony was considered less reliable than a man’s.
The Resurrection of Jesus
Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term resurrection could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).
The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.
Passages for Further Study
Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15
Note 1 topic: writing-newevent
δὲ
and
Here, the word Now introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave Now untranslated. Alternate translation: “After that,”
Note 2 topic: figures-of-speech / explicit
ὀψὲ & Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων
after & /the/_Sabbaths ˱at˲_the_‹time› dawning toward /the/_first_‹day› ˱of˲_/the/_week
Here Matthew refers to early in the morning, when the day was dawning, on the day after the Sabbath, which would be Sunday. See the end of the chapter introduction for more information about these phrases. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “very early in the morning on the day after the Sabbath”
Note 3 topic: figures-of-speech / nominaladj
μίαν
/the/_first_‹day›
Matthew is using the adjective first as a noun to mean the first day. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the first day”
Note 4 topic: translate-ordinal
μίαν
/the/_first_‹day›
If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “day one”
Note 5 topic: figures-of-speech / explicit
ἡ ἄλλη Μαρία
the the other Mary
Here Matthew implies that this is the other woman, also called Mary, whom he mentioned in 27:56 as the mother of James and Joseph. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the idea in 27:61. Alternate translation: “the other Mary, the mother of James and Joseph,”
Note 6 topic: figures-of-speech / go
ἦλθεν
came
In a context such as this, your language might say “went” instead of came. Alternate translation: “went”