◀ All Reading Plans / Revised Common Lectionary (Complementary) / Acts 10:34-43 (God raised Jesus on the third day); or Jeremiah 31:1-6 (Joy at God’s people restored); Psalm 118:1-2 14-24 (On this day God has acted); Colossians 3:1-4 (Raised with Christ); or Acts 10:34-43 (God raised Jesus on the third day); John 20:1-18 (Seeing the risen Christ); or Matthew 28:1-10 (Proclaim the resurrection) (New English Translation)

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April 9, 2023

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Acts 10:34-43

³⁴Then Peter started speaking:^[a] “I now truly understand that God does not show favoritism in dealing with people,^[b] ³⁵but in every nation^[c] the person who fears him^[d] and does what is right^[e] is welcomed before him. ³⁶You know^[f] the message^[g] he sent to the people^[h] of Israel, proclaiming the good news of peace^[i] through^[j] Jesus Christ^[k] (he is Lord^[l] of all)— ³⁷you know what happened throughout Judea, beginning from Galilee after the baptism that John announced:^[m] ³⁸with respect to Jesus from Nazareth,^[n] that^[o] God anointed him with the Holy Spirit and with power. He^[p] went around doing good and healing all who were oppressed by the devil,^[q] because God was with him.^[r] ³⁹We^[s] are witnesses of all the things he did both in Judea^[t] and in Jerusalem. They^[u] killed him by hanging him on a tree,^[v] ⁴⁰but^[w] God raised him up on the third day and caused him to be seen,^[x] ⁴¹not by all the people, but by us, the witnesses God had already chosen,^[y] who ate and drank^[z] with him after he rose from the dead. ⁴²He^[aa] commanded us to preach to the people and to warn^[ab] them^[ac] that he is the one^[ad] appointed^[ae] by God as judge^[af] of the living and the dead. ⁴³About him all the prophets testify,^[ag] that everyone who believes in him receives forgiveness of sins^[ah] through his name.”

Footnotes

Acts 10:34 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
Acts 10:34 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
Acts 10:35 sn See Luke 24:47.
Acts 10:35 tn Or “shows reverence for him.”
Acts 10:35 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.sn Note how faith and response are linked here by the phrase and does what is right.
Acts 10:36 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
Acts 10:36 tn Grk “the word.”
Acts 10:36 tn Grk “to the sons.”
Acts 10:36 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
Acts 10:36 tn Or “by.”
Acts 10:36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
Acts 10:36 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
Acts 10:37 tn Or “proclaimed.”
Acts 10:38 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
Acts 10:38 tn Or “how.” The use of ὡς (hōs) as an equivalent to ὅτι (hoti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
Acts 10:38 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
Acts 10:38 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
Acts 10:38 sn See Acts 7:9.
Acts 10:39 tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 10:39 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
Acts 10:39 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
Acts 10:39 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
Acts 10:40 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
Acts 10:40 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
Acts 10:41 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
Acts 10:41 sn Ate and drank. See Luke 24:35-49.
Acts 10:42 tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 10:42 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
Acts 10:42 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
Acts 10:42 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
Acts 10:42 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
Acts 10:42 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
Acts 10:43 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
Acts 10:43 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

Jeremiah 31:1-6

31 At that time I will be the God of all the clans of Israel^[a]
and they will be my people.
I, the Lord, affirm it!”^[b]

Israel Will Be Restored and Join Judah in Worship

²The Lord says:

“The people of Israel who survived
death at the hands of the enemy^[c]
will find favor in the wilderness
as they journey to find rest for themselves.
³In a faraway land^[d] the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you.^[e]
⁴I will rebuild you, my dear children Israel,^[f]
so that you will once again be built up.
Once again you will take up the tambourine
and join in the happy throng of dancers.^[g]
⁵Once again you will plant vineyards
on the hills of Samaria.
Those who plant them
will once again enjoy their fruit.^[h]
⁶Yes, a time is coming
when watchmen^[i] will call out on the mountains of Ephraim,
“Come! Let us go to Zion
to worship the Lord our God!”’”^[j]

Footnotes

Jeremiah 31:1 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section, which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
Jeremiah 31:1 tn Heb “Oracle of the Lord.”
Jeremiah 31:2 tn Heb “who survived the sword.”sn This refers to the remnant of northern Israel who had not been killed when Assyria conquered Israel in 722 b.c. or who had not died in exile. References to Samaria in v. 5 and Ephraim in vv. 6, 9 make clear that northern Israel is in view here.
Jeremiah 31:3 tn The first word מֵרָחוּק (merakhoq, “distant”) can mean at a distance in location or time (2 Kgs 19:25). While built from the preposition מִן (min, “from, of, since, than”) and the adjective רָחוּק (rakhoq), “far, distant”), the pieces work as one unit and typically do not mean “from a distant place,” as is especially evident when one stands at a distance (Exod 2:4) or goes to a distant place (Isa 22:3). Both options, location and time, are possible here. Either the Lord appears at a distant place (where the exiles are), or, understanding the verb as past time, he appeared long ago. In the latter view, this is probably reminiscent of God’s appearance at Sinai, reminding the people of the eternal love he covenanted with them, on the basis of which he maintains his faithful love to and will restore them.
Jeremiah 31:3 tn Or the translation of verses 2-3 could be, “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the Lord manifested himself to them. He said, ‘I have…That is why I have drawn you to myself through my unfailing kindness.’” There is debate whether the reference here is to God’s preservation of Israel during their wandering in the Sinai desert or his promise to protect and preserve them on their return through the Arabian desert on the way back from Assyria and Babylon (see e.g., Isa 42:14-16; 43:16-21; Jer 16:14-15; 23:7-8). The only finite verbs in vv. 2-3a before the introduction of the quote are perfects, which can denote either a past act or a future act viewed as certain of fulfillment (the prophetic perfect; see GKC 312-13 §106.n, and see examples in Jer 11:16; 13:17; 25:14; 28:4). The phrase at the beginning of v. 3 can either refer to temporal (cf. BDB 935 s.v. רָחוֹק 2.b, and Isa 22:11) or spatial distance (cf. BDB 935 s.v. רָחוֹק 2.a[2], and Isa 5:29; 59:14). The verb in the final clause in v. 3 can refer to either the extension of God’s love, as in Pss 36:10 and 109:12 (cf. HALOT 645-46 s.v. מָשַׁךְ Qal.3), or the drawing of someone to him in electing, caring love, as in Hos 11:4 (cf. BDB 604 s.v. מָשַׁךְ Qal.1). The translation has opted for the prophetic reference to future deliverance because of the preceding context, the use of מֵרָחוֹק (merakhoq) to refer to the far-off land of exile in Jer 30:10; 46:27; and 51:50, and the reference to survivors from the sword being called on to remember the Lord in that far-off land in 51:50.
Jeremiah 31:4 tn Heb “Virgin Israel.”sn For the significance of this metaphor see the note on Jer 14:17. Here the emphasis rests on his special love and care for his people and the hint (further developed in vv. 21-22) that, though they are guilty of sin, he views them like an innocent young virgin.
Jeremiah 31:4 sn Contrast Jer 7:34 and 25:10.
Jeremiah 31:5 sn The terms used here refer to the enjoyment of a period of peace and stability and to the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and those of the fourth being given to the Lord (cf. Lev 19:23-25).
Jeremiah 31:6 sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year, such as the new moon and festival times, when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible, but there is a good deal of instruction regarding them in the later Babylonian Talmud.
Jeremiah 31:6 sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again, in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722 b.c.

Psalm 118:1-2

Psalm 118^[a]

118 Give thanks to the Lord, for he is good,
and his loyal love endures.^[b]
²Let Israel say,
“Yes, his loyal love endures.”

Psalm 118:14-24

¹⁴The Lord gives me strength and protects me;^[a]
he has become my deliverer.”^[b]
¹⁵They celebrate deliverance in the tents of the godly.^[c]
The Lord’s right hand conquers.^[d]
¹⁶The Lord’s right hand gives victory;^[e]
the Lord’s right hand conquers.
¹⁷I will not die, but live,
and I will proclaim what the Lord has done.^[f]
¹⁸The Lord severely^[g] punished me,
but he did not hand me over to death.
¹⁹Open for me the gates of the just king’s temple.^[h]
I will enter through them and give thanks to the Lord.
²⁰This is the Lord’s gate—
the godly enter through it.
²¹I will give you thanks, for you answered me,
and have become my deliverer.
²²The stone that the builders discarded^[i]
has become the cornerstone.^[j]
²³This is the Lord’s work.
We consider it amazing!^[k]
²⁴This is the day the Lord has brought about.^[l]
We will be happy and rejoice in it.

Footnotes

Psalm 118:14 tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.”
Psalm 118:14 tn Or “salvation.”
Psalm 118:15 tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”
Psalm 118:15 tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).
Psalm 118:16 tn Heb “exalts.”
Psalm 118:17 tn Heb “the works of the Lord.”
Psalm 118:18 tn The infinitive absolute emphasizes the following verbal idea.
Psalm 118:19 tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.
Psalm 118:22 tn Or “rejected.”
Psalm 118:22 tn Heb “the head of the corner.”sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.
Psalm 118:23 tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.
Psalm 118:24 tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.

Colossians 3:1-4

Exhortations to Seek the Things Above

3 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. ²Keep thinking about things above, not things on the earth, ³for you have died and your life is hidden with Christ in God. ⁴When Christ (who is your^[a] life) appears, then you too will be revealed in glory with him.

Acts 10:34-43

Footnotes

Acts 10:34 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
Acts 10:34 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
Acts 10:35 sn See Luke 24:47.
Acts 10:35 tn Or “shows reverence for him.”
Acts 10:35 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.sn Note how faith and response are linked here by the phrase and does what is right.
Acts 10:36 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
Acts 10:36 tn Grk “the word.”
Acts 10:36 tn Grk “to the sons.”
Acts 10:36 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
Acts 10:36 tn Or “by.”
Acts 10:36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
Acts 10:36 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
Acts 10:37 tn Or “proclaimed.”
Acts 10:38 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
Acts 10:38 tn Or “how.” The use of ὡς (hōs) as an equivalent to ὅτι (hoti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
Acts 10:38 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
Acts 10:38 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
Acts 10:38 sn See Acts 7:9.
Acts 10:39 tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 10:39 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
Acts 10:39 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
Acts 10:39 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
Acts 10:40 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
Acts 10:40 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
Acts 10:41 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
Acts 10:41 sn Ate and drank. See Luke 24:35-49.
Acts 10:42 tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 10:42 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
Acts 10:42 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
Acts 10:42 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
Acts 10:42 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
Acts 10:42 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
Acts 10:43 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
Acts 10:43 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

John 20:1-18

The Resurrection

20 Now very early on the first day of the week,^[a] while it was still dark, Mary Magdalene^[b] came to the tomb and saw that the stone had been moved away from the entrance.^[c] ²So she went running^[d] to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” ³Then Peter and the other disciple set out to go to the tomb.^[e] ⁴The two were running together, but the other disciple ran faster than Peter^[f] and reached the tomb first.^[g] ⁵He bent down^[h] and saw the strips of linen cloth lying there,^[i] but he did not go in. ⁶Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw^[j] the strips of linen cloth lying there, ⁷and the face cloth,^[k] which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself.^[l] ⁸Then the other disciple, who had reached the tomb first, came in, and he saw and believed.^[m] ⁹(For they did not yet understand^[n] the scripture that Jesus^[o] must rise from the dead.)^[p]

Jesus’ Appearance to Mary Magdalene

¹⁰So the disciples went back to their homes. ¹¹But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. ¹²And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. ¹³They said^[q] to her, “Woman,^[r] why are you weeping?” Mary replied,^[s] “They have taken my Lord away, and I do not know where they have put him!” ¹⁴When she had said this, she turned around and saw Jesus standing there,^[t] but she did not know that it was Jesus.

¹⁵Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she^[u] thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” ¹⁶Jesus said to her, “Mary.” She^[v] turned and said to him in Aramaic,^[w] “Rabboni”^[x] (which means Teacher).^[y] ¹⁷Jesus replied,^[z] “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” ¹⁸Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them^[aa] what^[ab] Jesus^[ac] had said to her.^[ad]

Footnotes

John 20:1 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
John 20:1 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
John 20:1 tn Grk “from the tomb.”
John 20:2 tn Grk “So she ran and came.”
John 20:3 tn Grk “went out and were coming to the tomb.”
John 20:4 sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.
John 20:4 tn Grk “and came first to the tomb.”
John 20:5 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
John 20:5 sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
John 20:6 tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
John 20:7 sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.
John 20:7 sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.
John 20:8 sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.
John 20:9 tn Or “yet know.”
John 20:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
John 20:9 sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
John 20:13 tn The conjunction καί (kai, “and”) has not been translated here.
John 20:13 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.
John 20:13 tn Grk “She said to them.”
John 20:14 tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
John 20:15 tn Grk “that one” (referring to Mary Magdalene).
John 20:16 tn Grk “That one.”
John 20:16 tn Grk “in Hebrew.”
John 20:16 sn The Aramaic Rabboni means “my teacher” (a title of respect).
John 20:16 sn This is a parenthetical note by the author.
John 20:17 tn Grk “Jesus said to her.”
John 20:18 tn The words “she told them” are repeated from the first part of the same verse to improve clarity.
John 20:18 tn Grk “the things.”
John 20:18 tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.
John 20:18 tn The first part of Mary’s statement, introduced by ὅτι (hoti), is direct discourse (ἑώρακα τὸν κύριον, heōraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen autē). This has the effect of heightening the emphasis on the first part of the statement.

Matthew 28:1-10

The Resurrection

28 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. ²Suddenly there was a severe earthquake, for an angel of the Lord^[a] descending from heaven came and rolled away the stone and sat on it. ³His^[b] appearance was like lightning, and his clothes were white as snow. ⁴The^[c] guards were shaken and became like dead men because they were so afraid of him. ⁵But the angel said^[d] to the women, “Do not be afraid; I know^[e] that you are looking for Jesus, who was crucified.^[f] ⁶He is not here, for he has been raised,^[g] just as he said. Come and see the place where he^[h] was lying. ⁷Then go quickly and tell his disciples, ‘He has been raised from the dead. He^[i] is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” ⁸So^[j] they left the tomb quickly, with fear and great joy, and ran to tell his disciples. ⁹But^[k] Jesus met them, saying, “Greetings!” They^[l] came to him, held on to his feet and worshiped him. ¹⁰Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

New English Translation (NET)

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Revised Common Lectionary (Complementary)

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Israel Will Be Restored and Join Judah in Worship

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Psalm 118[a]

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Exhortations to Seek the Things Above

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The Resurrection

Jesus’ Appearance to Mary Magdalene

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The Resurrection

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Psalm 118^[a]