The Meaning of Luke 24:1 Explained

Luke 24:1

KJV: Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

YLT: And on the first of the sabbaths, at early dawn, they came to the tomb, bearing the spices they made ready, and certain others with them,

Darby: But on the morrow of the sabbath, very early indeed in the morning, they came to the tomb, bringing the aromatic spices which they had prepared.

ASV: But on the first day of the week, at early dawn, they came unto the tomb, bringing the spices which they had prepared.

KJV Reverse Interlinear

Now  upon the first  [day] of the week,  very early in the morning,  they came  unto  the sepulchre,  bringing  the spices  which  they had prepared,  and  certain  [others] with  them. 

What does Luke 24:1 Mean?

Study Notes

upon the first
For order of events at the resurrection, .
other Mary
Supposed to be Mary the mother of James and Joses.
end of Lit. end of the sabbaths. The sabbaths end, the first day comes. (See Scofield " Matthew 12:1 ") . Also see, John 20:19 ; Acts 20:7 ; 1 Corinthians 16:2 ; Revelation 1:10 .
other Mary
Supposed to be Mary the mother of James and Joses.
In the end of the Sabbath
The order of events, combining the four narratives, is as follows: Three women, Mary Magdalene, and Mary the mother of Jesus, and Salome, start for the sepulchre, followed by other women bearing spices. The three find the stone rolled away, and Mary Magdalene goes to tell the disciples. Luke 23:55 to Luke 24:9 ; John 20:1 ; John 20:2 . Mary, the mother of James and Joses, draws nearer the tomb and sees the angel of the Lord Matthew 28:2 . She goes back to meet the other women following with the spices. Meanwhile Peter and John, warned by Mary Magdalene, arrive, look in, and go away John 20:3-10 . Mary Magdalene returns weeping, sees the two angels and then Jesus John 20:11-18 and goes as He bade her to tell the disciples. Mary (mother of James and Joses), meanwhile, has met the women with the spices and, returning with them, they see the two angels.; Luke 24:4 ; Luke 24:5 ; Matthew 28:8-105 . They also receive the angelic message, and, going to seek the disciples, are met by Jesus. Matthew 28:8-10 .
end of Lit. end of the sabbaths. The sabbaths end, the first day comes. (See Scofield " Matthew 12:1 ") . Also see, John 20:19 ; Acts 20:7 ; 1 Corinthians 16:2 ; Revelation 1:10 .
other Mary
Supposed to be Mary the mother of James and Joses.
In the end of the Sabbath
In the end of the Sabbath
The order of events, combining the four narratives, is as follows: Three women, Mary Magdalene, and Mary the mother of Jesus, and Salome, start for the sepulchre, followed by other women bearing spices. The three find the stone rolled away, and Mary Magdalene goes to tell the disciples. Luke 23:55 to Luke 24:9 ; John 20:1 ; John 20:2 . Mary, the mother of James and Joses, draws nearer the tomb and sees the angel of the Lord Matthew 28:2 . She goes back to meet the other women following with the spices. Meanwhile Peter and John, warned by Mary Magdalene, arrive, look in, and go away John 20:3-10 . Mary Magdalene returns weeping, sees the two angels and then Jesus John 20:11-18 and goes as He bade her to tell the disciples. Mary (mother of James and Joses), meanwhile, has met the women with the spices and, returning with them, they see the two angels.; Luke 24:4 ; Luke 24:5 ; Mark 16:5 . They also receive the angelic message, and, going to seek the disciples, are met by Jesus. 1711708600_21 .
end of Lit. end of the sabbaths. The sabbaths end, the first day comes. (See Scofield " Matthew 12:1 ") . Also see, John 20:19 ; Acts 20:7 ; 1 Corinthians 16:2 ; Revelation 1:10 .
other Mary
Supposed to be Mary the mother of James and Joses.

Verse Meaning

Saturday was a day of rest, but when Sunday came the women went into action. [1] Luke dated their arrival at the tomb at "early dawn." Dawn has obvious symbolic connotations. This day would signal the beginning of something entirely new, a new day in human history. They brought spices and perfume ( Luke 23:56) to anoint the body of Jesus. They were the first to learn of the resurrection because their devotion to Jesus moved them to seek Him out. Their example has challenged believers ever since to emulate their love for the Savior.

Context Summary

Luke 24:1-12 - The Empty Tomb
The most perplexing question for those who deny Christ's resurrection is, "What became of His body if He did not rise?" If foes stole it, they would have produced it in disproof of the allegations of the Apostles. If friends had taken it, they would certainly have borne it off wrapped in the cerements of death; but these were left behind and wrapped together in such an orderly fashion that evidently there had been neither violence nor haste.
Notice the stress that the angels laid on Christ as the living one. They had doubtless overheard that sentence of His spoken in Galilee and recorded in Luke 9:22. Too many seek the living Christ amid the wrappings of ceremony and creed. He is not there. He has gone forth, and we must follow Him where Easter is breaking.
Women were the first evangelist-messengers of the Resurrection. The very ardor of their belief seems to have prejudiced their message; the Apostles "dis-believed," Luke 24:11 (r.v.). But the orderly arrangement of the tomb proved to Peter that clearly it had not been rifled. [source]

Chapter Summary: Luke 24

1  Jesus' resurrection is declared by two angels to the women who come to the tomb
9  They report it to others
13  Jesus himself appears to the two disciples that went to Emmaus;
36  afterwards he appears to the apostles, and reproves their unbelief;
47  gives them a charge;
49  promises the Holy Spirit;
50  and so ascends into heaven

Greek Commentary for Luke 24:1

At early dawn [ορτρου βατεος]
Genitive of time. Literally, at deep dawn. The adjective βατυς — bathus (deep) was often used of time. This very idiom occurs in Aristophanes, Plato, et cetera. John 20:1 adds “while it was yet dark.” That is, when they started, for the sun was risen when they arrived (Mark 16:2). [source]
Which they had prepared [α ητοιμασαν]
Mark 16:1 notes that they bought other spices after the sabbath was over besides those which they already had (Luke 23:56). [source]
Very early in the morning [ὄρθρου βαθέως]
Lit., at deep dawn, or the dawn being deep. It is not uncommon in Greek to find βαθύς , deep, used of time; as deep or late evening. Plutarch says of Alexander, that he supped “at deep evening; ” i.e., late at night. Philo says that the Hebrews crossed the Red Sea “about deep dawn (as here), while others were yet in bed.” So Socrates, in prison, asks Crito the time of day. He replies, ὄρθρος βαθύς ,the dawn is deep, i.e. breaking (Plato, “Crito,” 43).sa40 [source]

Reverse Greek Commentary Search for Luke 24:1

Matthew 6:16 Of a sad countenance [σκυθρωποί]
An uncommon word in the New Testament, occurring only here and at Luke 24:17. Trench (“Studies in the Gospels”) explains it by the older sense of the English dreary, as expressing the downcast look of settled grief, pain, or displeasure. In classical Greek it also signifies sullenness and affected gravity. Luther renders, Look not sour. [source]
Matthew 28:7 He goeth before you into Galilee [προαγει υμας εις την Γαλιλαιαν]
Jesus did appear to the disciples in Galilee on two notable occasions (by the beloved lake, John 21, and on the mountain, Matthew 28:16-20). Probably before the women were permitted to tell this story in full to the disciples who scouted as idle talk (Luke 24:11) their first accounts, Jesus appeared to various disciples in Jerusalem on this first great Sunday. Jesus did not say that he would not see any of them in Jerusalem. He merely made a definite appointment in Galilee which he kept. [source]
Matthew 6:16 Of a sad countenance [σκυτρωποι]
Only here and Luke 24:17 in the N.T. It is a compound of σκυτρος — skuthros (sullen) and οπς — ops (countenance). These actors or hypocrites “put on a gloomy look” (Goodspeed) and, if necessary, even “disfigure their faces” They conceal their real looks that they may seem to be fasting, conscious and pretentious hypocrisy. [source]
Mark 16:2 When the sun was risen [ανατειλαντος του ηλιου]
Genitive absolute, aorist participle, though some manuscripts read ανατελλοντος — anatellontos present participle. Luke 24:1 has it “at early dawn” This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase “after three days” is merely a vernacular idiom common in all languages and not meant to be exact and precise like “on the third day.” We can readily understand “after three days” in the sense of “on the third day.” It is impossible to understand “on the third day” to be “on the fourth day.” See my Harmony of the Gospels, pp. 289-91. [source]
Mark 16:11 Disbelieved [ηπιστησαν]
This verb is common in the ancient Greek, but rare in the N.T. and here again Mark 16:16 and nowhere else in Mark. The usual N.T. word is απειτεω — apeitheō Luke 24:11 uses this verb (ηπιστουν — ēpistoun) of the disbelief of the report of Mary Magdalene and the other women. The verb ετεατη — etheathē (from τεαωμαι — theaōmai) occurs only here and in Luke 24:14 in Mark. [source]
Mark 16:12 After these things [μετα ταυτα]
Only here in Mark. Luke tells us that it was on the same day (Luke 24:13). [source]
Mark 16:12 In another form [εν ετεραι μορπηι]
It was not a μεταμορπωσις — metamorphōsis or transfiguration like that described in Mark 9:2. Luke explains that their eyes were holden so that they could not recognize Jesus (Luke 24:16). This matchless story appears in full in Luke 24:13-32. [source]
Luke 24:22 Early [ὀρθριναὶ]
Lit., early ones. Only here and Revelation 22:16. Compare ὄρθρος , dawn, Luke 24:1. [source]
Luke 24:14 They communed [ωμιλουν]
Imperfect active of ομιλεω — homileō old and common verb (from ομιλος — homilos in company with). In the N.T. only here (and Luke 24:15) and Acts 20:11; Acts 24:26. Our word homiletics is derived from this word for preaching was at first largely conversational in style and not declamatory. [source]
Luke 24:15 While they communed and questioned together [εν τωι ομιλειν αυτους και συνζητειν]
Same idiom as in Luke 24:14, which see. Note συνζητειν — sunzētein each questioned the other. [source]
Luke 24:30 When he had sat down [εν τωι κατακλιτηναι αυτον]
Luke‘s common idiom as in Luke 24:4, Luke 24:15. Note first aorist passive infinitive (on the reclining as to him). [source]
Luke 24:31 Were opened [διηνοιχτησαν]
Ingressive first aorist passive indicative of διανοιγω — dianoigō Effective first aorist active indicative fully recognized him. Same word in Luke 24:16. [source]
Luke 8:3 Joanna [Ιωανα]
Her husband Χυζα — Chuzā steward (επιτροπου — epitropou) of Herod, is held by some to be the nobleman (βασιλικος — basilikos) of John 4:46-53 who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts 13:1), Herod‘s foster brother. Joanna is mentioned again with Mary Magdalene in Luke 24:10. [source]
John 20:1 Dark []
Matthew says, as it began to dawn; Mark, when the sun was risen; Luke, very early in the morning, or at deep dawn; see on Luke 24:1. [source]
John 19:40 Linen cloths [ὀθονίοις]
Used only by John, if Luke 24:12is rejected, as by some editors. The Synoptists all have σινδών , linen cloth. See on Mark 14:51. Matthew and Luke have ἐντύλιξεν , rolled or wrapped, and Mark ἐνείλησεν , wound, instead of John's ἔδησαν bound With the spicesSpread over the sheet or bandages in which the body was wrapped. [source]
John 19:40 In linen cloths [οτονιοις]
Late diminutive for the old οτονη — othonē used for ships‘ sails, in N.T. here and Luke 24:12. Case here either locative or instrumental. With the spices Late word αρωμα — arōma for spices, from fumes. To bury Late verb, from ενταπια — entaphia (εν ταπος — en class="translit"> taphos) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and Matthew 26:12. [source]
John 20:5 Stooping and looking in [παρακυπσας]
Originally to stoop and look, but in the lxx (Gen 26:8; Judges 5:28; 1Kings 6:4, etc.) and the papyri rather just to peep in and so Field (Ot. Norv.) urges here. See also John 20:11; Luke 24:12 (the verse bracketed by Westcott and Hort). For οτονια — othonia (linen cloth) see John 19:40. Lying Present middle participle of κειμαι — keimai predicative accusative. John notices this fact at once. If the body had been removed, these clothes would have gone also. John‘s timid nature made him pause (yet, μεντοι — mentoi however). [source]
John 20:8 Then therefore [τοτε ουν]
After Peter in time and influenced by the boldness of Peter. And he saw and believed Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to Luke 24:12 Peter went away “wondering” still. The Sinaitic Syriac and 69 and 124 wrongly read here “they believed.” John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (John 20:29). Peter and John did not see the angels. [source]
John 20:10 Unto their own home [προς αυτους]
“To themselves.” Luke (Luke 24:12) has προς αυτον — pros hauton about Peter (“to his home”). This use of the reflective pronoun for home (literally, “to themselves”), like the French chez eux, occurs in Josephus (Ant. VII. 4, 6). John had taken the mother of Jesus to his home (John 19:27) and so he now hurried home to tell her the glorious news as he believed. [source]
John 20:1 Now on the first day of the week [τηι δε μιαι των σαββατων]
Locative case of time when. Both Mark (Mark 16:2) and Luke (Luke 24:1) have this very idiom of the cardinal τηι μιαι — tēi miāi instead of the usual ordinal τηι πρωτηι — tēi prōtēi (first), an idiom common in the papyri and in the modern Greek (Robertson, Grammar, p. 671). In all three instances also we have the genitive plural των σαββατων — tōn sabbatōn for “the week” as in Acts 20:7. The singular σαββατον — sabbaton also occurs for “the week” as in Luke 18:12; Mark 16:9. Cometh Mary Magdalene Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. While it was yet dark Genitive absolute. For σκοτια — skotia see John 6:17; Matthew 10:27. Mark (Mark 16:2) says the sun was risen on their actual arrival. She started from the house while still dark. Taken away Perfect passive participle of αιρω — airō predicate accusative in apposition with τον λιτον — ton lithon f0). [source]
John 20:2 Runneth [τρεχει]
Vivid dramatic present indicative of τρεχω — trechō John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark 16:2-8; Matthew 28:5-8; Luke 24:1-8). Luke (Luke 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in John 18-21 is like that between Peter and John in Acts 1-5. Loved Imperfect of πιλεω — phileō for which see John 5:20; John 11:3 and for distinction from αγαπαω — agapaō see John 11:5; John 13:23; John 21:7, John 21:15, John 21:17. They have taken away First aorist active indicative of αιρω — airō indefinite plural. We know not Mary associates the other women with her in her ignorance. For ετηκαν — ethēkan (have laid) see John 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus. [source]
John 20:18 And telleth [αγγελλουσα]
Present active participle, “announcing.” I have seen the Lord Perfect active indicative of οραω — horaō She will always carry in her heart that vision (picture) of the Risen Christ. She tells this fact before she delivers Christ‘s message to the brethren of Christ. How that. No word in the Greek, but a conjunction like ως — hōs is implied. οτι — Hoti here is recitative. The disciples (brethren) did not believe Mary‘s story nor that of the other women (Luke 24:11; Mark 16:11). Paul does not mention the vision to Mary or the women in 1 Corinthians 15:5-7. But Mary Magdalene was the first one to see the Risen Lord. [source]
John 8:2 Early in the morning [ορτρου]
Genitive of time, ορτρος — orthros meaning daybreak, old word, not in John, though in Luke 24:1; Acts 5:21. John uses πρωι — prōi (John 18:28; John 20:1; John 21:4). He came again into the temple If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. And all the people came unto him Imperfect middle of ερχομαι — erchomai picturing the enthusiasm of the whole Imperfect active of διδασκω — didaskō He took his seat So the picture. [source]
Acts 5:21 Early in the morning [ὑπὸ τὸν ὄρθρον]
Ὑπό , beneath, is often used in the sense of just about, or near. Ὄρθρον , is from ὄρνυμι , to cause to arise: the dawn.See on Luke 24:1. Render as Rev., about daybreak. [source]
Acts 10:11 Corners [ἀρχαῖς]
Lit., beginnings; the extremity or corner, marking a beginning of the sheet. “We are to imagine the vessel, looking like a colossal four-cornered linen cloth letting itself down, while the corners attached to heaven to support the whole.” The word is used in this sense by Herodotus, describing the sacrifices of the Scythians. The victim's forefeet are bound with a cord, “and the person who is about to offer, taking his station behind the victim, pulls the end ( ἀρχὴν )of the rope, and thereby throws the animal down” (iv., 60). The suggestion of ropes holding the corners of the sheet (Alford, and, cautiously, Farrar) is unwarranted by the usage of the word. It was the technical expression in medical language for the ends of bandages. The word for sheet in this passage was also the technical term for a bandage, as was the kindred word ὀθόνιον , used of the linen bandages in which the Lord's body was swathed. See Luke 24:12; John 19:40; John 20:5, John 20:6, John 20:7. Mr. Hobart says: “We have thus in this passage a technical medical phrase - the ends of a bandage - used for the ends of a sheet, which hardly any one except a medical man would think of employing” (“Medical Language of St. Luke”). [source]
Acts 1:14 With the women [συν γυναιχιν]
Associative instrumental case plural of γυνη — gunē after συν — sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” [source]
Acts 10:27 As he talked with him [sunomilōn autōi)]
Present active participle of sunomileō rare compound and here alone in the N.T., with associative instrumental case. The uncompounded verb is common enough though in the N.T. only in Luke 24:14 which see and Acts 20:11; Acts 24:26. [source]
Acts 24:26 The oftener [πυκνοτερον]
Comparative adverb of πυκνος — puknos old word, in N.T. only here and Luke 5:33 which see and 1 Timothy 5:23. Kin to πυγμη — pugmē (Mark 7:3) which see from πυκω — pukō thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense ελπιζων — elpizōn), kept on sending for him (present tense μεταπεμπομενος — metapempomenos), and kept on communing (imperfect active ωμιλει — hōmilei from ομιλεω — homileō old word as in Acts 20:11; Luke 24:14, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again. [source]
Acts 1:14 Continued [ησαν προσκαρτερουντες]
Periphrastic imperfect active of προσκαρτερεω — proskartereō old verb from προς — pros (perfective use) and καρτερεω — kartereō from καρτερος — karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη — gunē after συν — sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου — sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Acts 10:47 That these should not be baptized [του μη βαπτιστηναι τουτους]
Ablative case of the articular first aorist passive infinitive of βαπτιζω — baptizō with the redundant negative after the verb of hindering The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koiné{[28928]}š (papyri). Without it see note on Matthew 19:14 and note on Acts 8:36, and with it see note on Luke 4:42, note on Luke 24:16; and note on Acts 14:18. Cf. Robertson, Grammar, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind Literally, Can any one cut off the water from the being baptized as to these? Meyer: “The water is in this animated language conceived as the element offering itself for the baptism.” As well as we (ως και ημεις — hōs kai hēmeis). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts 8:36). [source]
Acts 20:7 Upon the first day of the week [εν δε μιαι των σαββατων]
The cardinal μιαι — miāi used here for the ordinal πρωτηι — prōtēi (Mark 16:9) like the Hebrew ehadh as in Mark 16:2; Matthew 28:1; Luke 24:1; John 20:1 and in harmony with the Koiné{[28928]}š idiom (Robertson, Grammar, p. 671). Either the singular (Mark 16:9) σαββατου — sabbatou or the plural σαββατον — sabbaton as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1 Corinthians 16:2 it is implied by the collections stored on that day. In Revelation 1:10 the Lord‘s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though John 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Romans 14:5. [source]
Acts 5:21 About daybreak [υπο τον ορτρον]
From ορνυμι — ornumi to stir up, to arouse, so the dawn (Luke 24:1; John 8:2). Old word, but in the N.T. only these three passages. “Under the dawn” or “about dawn.” Sub lucem. The temple doors would be open for early worshippers and traffickers (John 2:14). [source]
Acts 7:22 Mighty in his words and works [δυνατος εν λογοις και εργοις αυτου]
The same phrase used of Jesus in Luke 24:19. The adjective δυνατος — dunatos is employed of Apollos as an interpreter of the Scriptures (Acts 18:24). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus 4:10), but his words like his deeds carried weight and power. [source]
Acts 6:9 The synagogue of the Libertines [εκ της συναγωγης της λεγομενης Λιβερτινων]
The Libertines (Latin libertinus, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article των — tōn twice (once before Λιβερτινων και Κυρηναιων και Αλεχανδρεων — Libertinōn kai Kurēnaiōn kai Alexandreōn again before απο Κιλικιας και Ασιας — apo Kilikias kai Asias). He also changes from the genitive plural to απο — apo before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them “arose” Present active participle of συνζητεω — sunzēteō to question together as the two on the way to Emmaus did (Luke 24:15). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts 8:1). [source]
Romans 4:21 Able [δυνατός]
The sense is stronger: mighty; compare Luke 1:49; Luke 24:19; Acts 18:24; 2 Corinthians 10:4; Revelation 6:15. [source]
Romans 3:3 Did not believe [ἠπίστησαν]
Rev., were without faith. Not, as some, were unfaithful, which is contrary to New Testament usage. See Mark 16:11, Mark 16:16; Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20, etc. The Rev. rendering is preferable, as bringing out the paronomasia between the Greek words: were without faith; their want of faith; the faithfulness of God. [source]
Romans 15:18 By word and deed [λογωι και εργωι]
Instrumental case with both words. By preaching and life (Luke 24:19; Acts 1:1; Acts 7:22; 2 Corinthians 10:11). [source]
Romans 3:3 Some were without faith [ηπιστησαν]
First aorist active indicative of απιστεω — apisteō old verb, to disbelieve. This is the common N.T. meaning (Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20). Some of them “disbelieved,” these “depositaries and guardians of revelation” (Denney). But the word also means to be unfaithful to one‘s trust and Lightfoot argues for that idea here and in 2 Timothy 2:13. The Revised Version renders it “faithless” there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. The faithfulness of God (την πιστιν του τεου — tēn pistin tou theou). Undoubtedly πιστις — pistis has this sense here and not “faith.” God has been faithful (2 Timothy 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in Romans 3:3, but there is no real objection to taking ηπιστησαν απιστιαν πιστιν — ēpistēsanapistianpistin all to refer to faithfulness rather than just faith. [source]
1 Corinthians 15:4 On the third day [τηι ημεραι τηι τριτηι]
Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
1 Corinthians 16:2 Upon the first day of the week [κατα μιαν σαββατου]
For the singular σαββατου — sabbatou (sabbath) for week see note on Luke 18:12 and note on Mark 16:9. For the use of the cardinal μιαν — mian in sense of ordinal πρωτην — prōtēn after Hebrew fashion in lxx (Robertson, Grammar, p. 672) as in Mark 16:2; Luke 24:1; Acts 20:7. Distributive use of κατα — kata also. [source]
1 Corinthians 9:24 In a race [εν σταδιωι]
Old word from ιστημι — histēmi to place. A stated or fixed distance, 606 3/4 feet, both masculine σταδιοι — stadioi (Matthew 14:24; Luke 24:13) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia. [source]
1 Corinthians 15:4 And that he hath been raised [και οτι εγηγερται]
Perfect passive indicative, not ηγερτη — ēgerthē like rose of the King James‘ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. On the third day (τηι ημεραι τηι τριτηι — tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
1 Corinthians 15:4 rose []
of the King James‘ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. On the third day (τηι ημεραι τηι τριτηι — tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
Ephesians 2:19 Foreigners [πάροικοι]
See on Luke 24:18. Rev., better, sojourners. Without rights of citizenship. [source]
2 Timothy 1:12 Able [δυνατός]
Often used with a stronger meaning, as 1 Corinthians 1:26, mighty; Acts 25:5, οἱδυνατοὶ thechief men: as a designation of God, ὁ δυνατός themighty one, Luke 1:49: of preeminent ability or power in something, as of Jesus, δυνατός ἐν ἔργῳ καὶ λόγῳ mightyin deed and word, Luke 24:19: of spiritual agencies, “The weapons of our warfare are δυνατὰ mightyetc., 2 Corinthians 10:4. Very often in lxx. [source]
Hebrews 11:9 He sojourned in [παρῴκησεν εἰς]
The verb lit. to dwell beside or among. Πάροικος , a foreigner dwelling in a state without rights of citizenship. In Class. only in the sense of neighbor. See on Luke 24:18. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there. Usually with ἐν inbut sometimes with the simple accusative, as Luke 24:18; Genesis 17:8; Exodus 6:4. [source]
1 Peter 1:12 By the Holy Ghost [αποσταλεντι]
Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:12 To look into [παρακύψαι]
A very graphic word, meaning to stoop sideways ( παρά )Used by Aristophanes to picture the attitude of a bad harp-player. Here it portrays one stooping and stretching the neck to gaze on some wonderful sight. It occurs in James 1:25, describing him who looks into the perfect law of liberty as into a mirror; and in Luke 24:12; John 20:5, John 20:11, of Peter and John and Mary stooping and looking into the empty tomb. Possibly the memory of this incident unconsciously suggested the word to Peter. The phrase illustrates Peter's habitual emphasis upon the testimony of sight (see Introduction). Bengel acutely notes the hint in παρά , beside, that the angels contemplate the work of salvation from without, as spectators and not as participants. Compare Hebrews 2:16; Ephesians 3:10. [source]
1 Peter 1:12 It was revealed [απεκαλυπτη]
First aorist passive indicative of αποκαλυπτω — apokaluptō old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research.Did they minister (διηκονουν — diēkonoun). Imperfect active of διακονεω — diakoneō old verb, to minister, “were they ministering.”Have been announced Second aorist passive indicative of δια των — anaggellō̄ ̄to report, to bring back tidings (John 4:25).Through them (δια — dia tōn). Intermediate agent (των ευαγγελισαμενων — dia), “the gospelizers” (ευαγγελιζω — tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι — euaggelizō to preach the gospel).By the Holy Ghost Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:12 Have been announced [ανηγγελη]
Second aorist passive indicative of δια των — anaggellō̄ ̄to report, to bring back tidings (John 4:25).Through them (δια — dia tōn). Intermediate agent (των ευαγγελισαμενων — dia), “the gospelizers” (ευαγγελιζω — tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι — euaggelizō to preach the gospel).By the Holy Ghost Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:12 Desire [επιτυμεω]
Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:12 To look into [παρακυπτω]
First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 2:7 But for such as disbelieve [απιστουσιν δε]
Dative present active participle again of απιστεω — apisteō opposite of πιστευω — pisteuō (Luke 24:11).Was made the head of the corner (εγενητη εις κεπαλην γωνιας — egenēthē eis kephalēn gōnias). This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 (κεπαλην γωνιασακρογωνιαιον — kephalēn gōnias =οι οικοδομουντες — akrogōniaion). See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders (hoi oikodomountes the experts) to the Sanhedrin‘s conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts 4:11). Here he quotes it again to the same purpose. [source]
Revelation 2:14 Before [ἐνώπιον]
Lit., in the sight of. See on Luke 24:11. [source]
Revelation 1:10 On the Lord's day [ἐν κυριακῇ ἡμέρᾳ]
The phrase occurs only here in the New Testament. The first day of the week, the festival of the Lord's resurrection. Not, as some, the day of judgment, which in the New Testament is expressed by ἡ ἡμέρα τοῦ Κυρίου theday of the Lord (2 Thessalonians 2:2); or ἡμέρα Κυρίου theday of the Lord, the article being omitted (2 Peter 3:10); or ἡμέρα Χριστοῦ theday of Christ (Philemon 2:16). The usual New Testament expression for the first day of the week is ἡ μία τῶν σαββάτων (Luke 24:1; see on Acts 20:7). [source]

What do the individual words in Luke 24:1 mean?

The however first [day] of the week dawn very early to the tomb they came bringing that they had prepared spices
Τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθον φέρουσαι ἡτοίμασαν ἀρώματα

δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
μιᾷ  first  [day] 
Parse: Adjective, Dative Feminine Singular
Root: εἷς  
Sense: one.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
σαββάτων  week 
Parse: Noun, Genitive Neuter Plural
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.
ὄρθρου  dawn 
Parse: Noun, Genitive Masculine Singular
Root: ὄρθρος  
Sense: daybreak, dawn.
βαθέως  very  early 
Parse: Adjective, Genitive Masculine Singular
Root: βαθύς  
Sense: deep.
μνῆμα  tomb 
Parse: Noun, Accusative Neuter Singular
Root: μνῆμα  
Sense: a monument or memorial to perpetuate the memory of any person or thing.
ἦλθον  they  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἔρχομαι  
Sense: to come.
φέρουσαι  bringing 
Parse: Verb, Present Participle Active, Nominative Feminine Plural
Root: φέρω  
Sense: to carry.
  that 
Parse: Personal / Relative Pronoun, Accusative Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
ἡτοίμασαν  they  had  prepared 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἑτοιμάζω  
Sense: to make ready, prepare.
ἀρώματα  spices 
Parse: Noun, Accusative Neuter Plural
Root: ἄρωμα  
Sense: spice, perfume.