The Meaning of Matthew 28:1 Explained

Matthew 28:1

KJV: 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.

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,

Darby: 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.

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.

KJV Reverse Interlinear

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. 

What does Matthew 28:1 Mean?

Study Notes

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 ; Mark 16:5 . 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. 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.
sabbath
(1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. Genesis 2:2 ; Genesis 2:3 . For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed; Exodus 16:23 ; Nehemiah 9:13 ; Nehemiah 9:14 made a part of the law Exodus 20:8-11 and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God Exodus 31:13-17 . It was observed by complete rest Exodus 35:2 ; Exodus 35:3 and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. Numbers 15:32-36 . Apart from maintaining the continued burnt-offering Numbers 28:9 , and its connection with the annual feasts; Exodus 12:16 ; Leviticus 23:3 ; Leviticus 23:8 ; Numbers 28:25 the seventh day sabbath was never made a day of sacrifice, worship, or any manner of religious service. It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The sabbath was made for man, and not man for the sabbath." Mark 2:27 .
(2) Our Lord found the observance of the day encrusted with rabbinical evasions Matthew 12:2 and restrictions, wholly unknown to the law, so that He was Himself held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age Isaiah 66:23 .
(3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the sabbath. One is the seventh day, the other the first. The sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The sabbath commemorates a finished creation, the first day a finished redemption. The sabbath was a day of legal obligation, the first day one of voluntary worship and service. The sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the N.T. but twice. Colossians 2:16 ; Hebrews 4:4 . In these passages the seventh day sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ.
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 ; Matthew 28:8-106 . 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. 1711723277_74 .
end of Lit. end of the sabbaths. The sabbaths end, the first day comes. 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.
sabbath
(1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. Genesis 2:2 ; Genesis 2:3 . For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed; Exodus 16:23 ; Nehemiah 9:13 ; Nehemiah 9:14 made a part of the law Exodus 20:8-11 and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God Exodus 31:13-17 . It was observed by complete rest Exodus 35:2 ; Exodus 35:3 and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. Numbers 15:32-36 . Apart from maintaining the continued burnt-offering Numbers 28:9 , and its connection with the annual feasts; Exodus 12:16 ; Leviticus 23:3 ; Leviticus 23:8 ; Numbers 28:25 the seventh day sabbath was never made a day of sacrifice, worship, or any manner of religious service. It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The sabbath was made for man, and not man for the sabbath." Mark 2:27 .
(2) Our Lord found the observance of the day encrusted with rabbinical evasions Matthew 12:2 and restrictions, wholly unknown to the law, so that He was Himself held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age Isaiah 66:23 .
(3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the sabbath. One is the seventh day, the other the first. The sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The sabbath commemorates a finished creation, the first day a finished redemption. The sabbath was a day of legal obligation, the first day one of voluntary worship and service. The sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the N.T. but twice. Colossians 2:16 ; Hebrews 4:4 . In these passages the seventh day sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ.

Verse Meaning

The NASB translation of the Greek preposition opse as "late" is misleading. The word can also mean "after," and it makes better sense if translated as such here. [1] The women waited until after the Sabbath to go to Jesus" tomb (cf. Mark 16:1-2). They went early Sunday morning. The "other Mary" was Mary the mother of James and Joseph ( Matthew 27:56). Mark added that Salome also accompanied them ( Mark 16:1). Salome was evidently the name of the mother of Zebedee"s sons. The "and" (Gr. kai) in Mark 16:1 is probably assensive, meaning "even." Apparently they did not know that the Sanhedrin had posted a guard at the tomb. They evidently went there to remember Jesus but also to anoint Jesus" corpse ( Mark 16:1). They must not have known that it had been sealed either.

Context Summary

Matthew 28:1-10 - The Open And Empty Tomb
Ere the sun had risen and while the glory of the dawn was faint in the Eastern sky, the women were well on their way. But He whom they sought had gone. How often we look down into the grave of the dead past, and into the vault where we have buried twin-souls; or we peer for help into the diaries, prayers and rites of departed saints or a moribund church-but we do not find the Lord. The divine Leader of souls is not behind us, but before; not in the grave of the dead past, but in the van of the world's march. Lo, he beckons us on to follow the Ascension mountain and the opened heaven!
The Lord engaged women as messengers of His resurrection. See Psalms 68:11. How eagerly they caught His idea, and with what alacrity they endeavored to fulfill it. And as they went He, for whom they went, met them! It is ever thus. We go on His errands, but we do not leave Him as we go. On the contrary, He meets us. See Isaiah 64:5. [source]

Chapter Summary: Matthew 28

1  Christ's resurrection is declared by an angel to the women
9  He himself appears unto them
11  The chief priests pay the soldiers to say that he was stolen out of his tomb
16  Christ appears to his disciples,
18  and sends them to baptize and teach all nations

Greek Commentary for Matthew 28:1

Now late on the sabbath as it began to dawn toward the first day of the week [οπσε δε σαββατων τηι επιπωσκουσηι εις μιαν σαββατων]
This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six p.m., this visit by the women was made “to see the sepulchre” They had seen the place of burial on Friday afternoon (Mark 15:47; Matthew 27:61; Luke 23:55). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke 23:56), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark 16:1). Both Matthew here and Luke (Luke 23:54) use dawn (επιπωσκω — epiphōskō) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has epiphōskō in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of “dawn” is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women? [source]

Reverse Greek Commentary Search for Matthew 28:1

Matthew 28:18 Came to []
Matthew 28:17 evidently describes the impression made by seeing him at a distance. Possibly from feelings of modesty they had not ventured close to him. Jesus now approaches and addresses them. [source]
Matthew 11:27 Are delivered [παρεδόθη]
More lit., were delivered, as of a single act at a given time, as in this case, where the Son was sent forth by the Father, and clothed with authority. Compare Matthew 28:18. [source]
Matthew 10:5 Way of the Gentiles [οδον ετνων]
Objective genitive, way leading to the Gentiles. This prohibition against going among the Gentiles and the Samaritans was for this special tour. They were to give the Jews the first opportunity and not to prejudice the cause at this stage. Later Jesus will order them to go and disciple all the Gentiles (Matthew 28:19). [source]
Matthew 11:27 All things have been delivered unto me of my Father [παντα μοι παρεδοτη υπο του πατρος μου]
This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like εδοτη — edothē in Matthew 28:18 (see note) and “points back to a moment in eternity, and implies the pre-existence of the Messiah” (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note επιγινωσκει — epiginōskei twice for “fully know.” Note also βουληται — boulētai = wills, is willing. The Son retains the power and the will to reveal the Father to men. [source]
Matthew 13:52 Made a disciple to the kingdom of heaven [ματετευτεις τηι βασιλειαι των ουρανων]
First aorist passive participle. The verb is transitive in Matthew 28:19. Here a scribe is made a learner to the kingdom. “The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition” (Bruce). So he uses things fresh “He hurls forth” (εκβαλλει — ekballei) both sorts. [source]
Matthew 14:31 Didst thou doubt? [εδιστασασ]
Only here and Matthew 28:17 in the N.T. From δισταζω — distazō and that from δις — dis (twice). Pulled two ways. Peter‘s trust in the power of Christ gave way to his dread of the wind and waves. Jesus had to take hold of Peter (επελαβετο — epelabeto middle voice) and pull him up while still walking on the water. [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]
Mark 7:37 To speak [λαλεῖν]
See on Matthew 28:18. The emphasis is not on the matter, but on the fact of speech. [source]
Mark 16:13 Neither believed they them [ουδε εκεινοις επιστευσαν]
The men fared no better than the women. But Luke‘s report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Luke 24:33-35). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when “some doubted” (Matthew 28:17). [source]
Mark 16:15 To the whole creation [πασηι τηι κτισει]
This commission in Mark is probably another report of the missionary Magna Charta in Matthew 28:16-20 spoken on the mountain in Galilee. One commission has already been given by Christ (John 20:21-23). The third appears in Luke 24:44-49; Acts 1:3-8. [source]
Mark 16:19 Was received up into heaven [ανελημπτη εις τον ουρανον]
First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke 24:50.) and Acts 1:9-11. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (Mark 16:15-18), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke 24:50) at the close of the forty days (Acts 1:3) and so after the return from Galilee (Matthew 28:16). [source]
Luke 2:32 Gentiles [ἐθνῶν]
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
John 8:26 I speak to the world [λέγω εἰς τὸν κοσμὸν]
The best texts read λαλῶ , which emphasizes not what Christ says (which would be λέγω ), but the fact that He speaks. See on Matthew 28:18. The use of the preposition εἰς here is peculiar. Literally, “I speak into the world;” so that my words may reach and spread through the world. See for a similar construction 1 Thessalonians 2:9; 1 Thessalonians 4:8; Hebrews 2:3. So Sophocles, where Electra says, κήρυσσέ μ ' εἰς ἅπαντας proclaimme to all: so that the report of me may reach all ears (“Electra,” 606). [source]
John 3:31 Speaketh of the earth []
Out of the earth. His words have an earthly source. On λαλεΐ́ , speaketh, see on Matthew 28:18. [source]
John 20:17 My brethren []
The word brethren, applied to the disciples, occurs before (John 7:3, John 7:5, John 7:10), but not the phrase my brethren, which follows from my Father and your Father. Compare Matthew 28:10. [source]
John 12:28 Name []
See on Matthew 28:19. [source]
John 1:34 The Son of God []
This is the proper reading, but one very important manuscript reads ὁ ἐκλεκτὸς , the chosen. By the phrase John means the Messiah. It has the same sense as in the Synoptic Gospels. Compare Matthew 11:27; Matthew 28:19. For the sense in which it was understood by the Jews of Christ's day, see John 5:18, John 5:19; John 10:29, John 10:30-36. The phrase occurs in the Old Testament only in Daniel 3:25. Compare Psalm 2:12. On υἱὸς , son, as distinguished from τέκνον , child, see on John 1:12. [source]
John 1:12 Name [ὄνομα]
See on Matthew 28:19. Expressing the sum of the qualities which mark the nature or character of a person. To believe in the name of Jesus Christ the Son of God, is to accept as true the revelation contained in that title. Compare John 20:31. [source]
John 14:13 In my name []
The first occurrence of the phrase. See on Matthew 28:19. Prayer is made in the name of Jesus, “if this name, Jesus Christ, as the full substance of the saving faith and confession of him who prays, is, in his consciousness, the element in which the prayerful activity moves; so that thus that Name, embracing the whole revelation of redemption, is that which specifically measures and defines the disposition, feeling, object, and contents of prayer. The express use of the name of Jesus therein is no specific token; the question is of the spirit and mind of him who prays” (Meyer). Westcott cites Augustine to the effect that the prayer in Christ's name must be consistent with Christ's character, and that He fulfills it as Savior, and therefore just so far as it conduces to salvation. [source]
John 13:3 Knowing [ειδως]
Repeated from John 13:1, accenting the full consciousness of Jesus. Had given So Aleph B L W, aorist active instead of δεδωκεν — dedōken (perfect active) of διδωμι — didōmi Cf. John 3:31 for a similar statement with εν — en instead of εις — eis See Matthew 11:27 (Luke 10:22) and Matthew 28:18 for like claim by Jesus to complete power. And that he came forth from God, and goeth unto God See plain statement by Jesus on this point in John 16:28. The use of προς τον τεον — pros ton theon recalls the same words in John 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act. [source]
John 20:21 Even so send I you [καγω πεμπω υμας]
Jesus has often spoken of the Father‘s sending him using both αποστελλω — apostellō and πεμπω — pempō Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as … so) see John 6:57; John 10:15. This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee (Matthew 28:16-20; 1 Corinthians 15:6), another on the Mount of Olives (Luke 24:44-51; Acts 1:3-11). [source]
John 3:35 Hath given all things into his hand [παντα δεδωκεν εν τηι χειρι αυτου]
John makes the same statement about Jesus in John 13:3 (using εις τας χειρας — eis tas cheiras instead of εν τηι χειρι — en tēi cheiri). Jesus makes the same claim in John 5:19-30; Matthew 11:27; Matthew 28:18. [source]
John 17:2 Authority over all flesh [εχουσιαν πασης σαρκος]
Σαρκος — Sarkos is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Matthew 11:27; Luke 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Matthew 28:18 after his resurrection. That Secondary purpose with ινα δωσει — hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι — hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα — hina class="normal greek">παν ο — kathōs class="normal greek">παν ο — hina Whatsoever (ο — pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις — pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
John 20:19 When therefore it was evening on that day [ουσης ουν οπσιας τηι ημεραι εκεινει]
Genitive absolute with οπσια — opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23, John 16:26). The addition of τηι μιαι σαββατων — tēi miāi sabbatōn (see John 20:1 for this use of μιαι — miāi like πρωτηι — prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω — kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι — histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21, John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
John 21:1 Manifested himself [επανεροσεν εαυτον]
First aorist active indicative of πανεροω — phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω — phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
Acts 8:16 In the name [εἰς τὸ ὄνομα]
Lit., “into the name.” See on Matthew 28:19. [source]
Acts 3:16 Through faith [ἐπὶ τῇ πίστει]
Note the article: the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith ( ἐπί ) is rather on account of, or on the basis of. Rev., by. Compare Acts 2:38; and see on Matthew 28:19. [source]
Acts 20:7 Week [σαββάτων]
The plural used for the singular, in imitation of the Hebrew form. The noun Sabbath is often used after numerals in the signification of a week. See Matthew 28:1; Mark 16:2; John 20:19. [source]
Acts 19:3 Unto what [εἰς τί]
Rev., more correctly into. See on Matthew 28:19. [source]
Acts 1:2 Was received up [ανελημπτη]
First aorist passive indicative of αναλαμβανω — analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις — analēmpsis of the Ascension. Had given commandment (εντειλαμενος — enteilamenos). First aorist middle participle of εντελλω — entellō (from εν — en and τελλω — tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο — hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος — eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
Acts 1:2 Had given commandment [εντειλαμενος]
First aorist middle participle of εντελλω — entellō (from εν — en and τελλω — tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. [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 12:20 Made their friend [πεισαντες]
First aorist active participle of πειτω — peithō to persuade. Having persuaded (probably with bribes as in Matthew 28:14). They asked for peace (ηιτουντο ειρηνην — ēitounto eirēnēn). Imperfect middle of αιτεω — aiteō kept on asking for peace. Because their country was fed Causal sentence with δια — dia and the articular infinitive (present passive of τρεπω — trephō to nourish or feed) and the accusative of general reference, “because of the being fed as to their country.” Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action. [source]
Acts 1:3 Shewed himself alive [παρεστησεν εαυτον ζωντα]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; Luke 24:44-535), to the disciples in Jerusalem and Olivet (1711723277_23; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι — paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον — meta to pathein auton). Neat Greek idiom, μετα — meta with the articular infinitive (second aorist active of πασχω — paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν — pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον — Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω — tekmairō to prove by sure signs, is from τεκμαρ — tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον — tekmērion (proof) and σημειον — sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος — optanomenos). Present middle participle from late verb οπτανω — optanō late Koiné{[28928]}š verb from root οπτω — optō seen in οπσομαι ωπτην — opsomaiοπτασια — ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα — optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον — ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι — euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 1:4 To wait for the promise of the Father [περιμενειν την επαγγελιαν του πατρος]
Note present active infinitive, to keep on waiting for (around, περι — peri). In the Great Commission on the mountain in Galilee this item was not given (Matthew 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit (“the promise of the Holy Spirit,” objective genitive). Which ye heard from me (ην ηκουσατε μου — hēn ēkousate mou). Change from indirect discourse (command), infinitives χωριζεσται — chōrizesthai and περιμενειν — perimenein after παρηγγειλεν — parēggeilen to direct discourse without any επη — ephē (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου — mou (from me). Luke continues in Acts 1:5 with the direct discourse giving the words of Jesus. [source]
Acts 1:8 When the Holy Ghost is come upon you [επελτοντος του αγιου πνευματος επ υμας]
Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες — mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων — martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης — heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Acts 28:23 Appointed [ταχαμενοι]
First aorist middle participle of τασσω — tassō Formal arrangement as in Matthew 28:16 when Jesus appointed the mountain for his meeting in Galilee. [source]
Acts 1:8 My witnesses [μου μαρτυρες]
Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [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 11:26 They were gathered together with the church [συναχτηναι εν τηι εκκλησιαι]
First aorist passive infinitive of συναγω — sunagō old verb, probably here to meet together as in Matthew 28:12. In Acts 14:27 the verb is used of gathering together the church, but here εν τηι εκκλησιαι — en tēi ekklēsiāi excludes that idea. Barnabas met together “in the church” (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching And that the disciples were called Christians first in Antioch (χρηματισαι τε πρωτως εν Αντιοχειαι τους ματητας Χριστιανους — chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive χρηματισαι — chrēmatisai is also a subject of εγενετο — egeneto and is added as a separate item by the use of τε — te rather than και — kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα — chrēma from χραομαι — chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας — Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους — Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς — Herodianus (Matthew 22:16, ερωιδιανοι — Herōidianoi followers of Herod), Χαεσαριανυς — Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος — Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς — Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος — Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
Acts 12:20 They came with one accord [ομοτυμαδον παρησαν]
The representatives of Tyre and Sidon. See note on Acts 1:14 for ομοτυμαδον — homothumadon Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. The king‘s chamberlain (τον επι του κοιτωνος του βασιλεος — ton epi tou koitōnos tou basileos). The one over the bedchamber (κοιτωνος — koitōnos late word from κοιτη — koitē bed, here only in the N.T.). Made their friend First aorist active participle of πειτω — peithō to persuade. Having persuaded (probably with bribes as in Matthew 28:14). They asked for peace (ηιτουντο ειρηνην — ēitounto eirēnēn). Imperfect middle of αιτεω — aiteō kept on asking for peace. Because their country was fed Causal sentence with δια — dia and the articular infinitive (present passive of τρεπω — trephō to nourish or feed) and the accusative of general reference, “because of the being fed as to their country.” Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action. [source]
Acts 14:21 Had made many disciples [ματητευσαντες ικανους]
First aorist active participle of ματητευω — mathēteuō from ματητης — mathētēs a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew 27:57 like John 19:38) and then to disciple (old English, Spenser), to make a disciple as in Matthew 28:19 and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. They returned to Lystra and to Iconium, and to Antioch (υπεστρεπσαν εις την Λυστραν και εις Ικονιον και εις Αντιοχειαν — hupestrepsan eis tēn Lustran kai eis Ikonion kai eis Antiocheian). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Matthew. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts 15:41-16:1), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work. [source]
Acts 19:5 The name of the Lord Jesus [το ονομα τον κυριου Ιησου]
Apollos was not rebaptized. The twelve apostles were not rebaptized. Jesus received no other baptism than that of John. The point here is simply that these twelve men were grossly ignorant of the meaning of John‘s baptism as regards repentance, the Messiahship of Jesus, the Holy Spirit. Hence Paul had them baptized, not so much again, as really baptized this time, in the name or on the authority of the Lord Jesus as he had himself commanded (Matthew 28:19) and as was the universal apostolic custom. Proper understanding of “Jesus” involved all the rest including the Trinity (Father, Son, and Holy Spirit). Luke does not give a formula, but simply explains that now these men had a proper object of faith (Jesus) and were now really baptized. [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 2:38 And be baptized every one of you [και βαπτιστητω εκαστος μων]
Rather, “And let each one of you be baptized.” Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed “in the name of Jesus Christ” In accordance with the command of Jesus in Matthew 28:19 No distinction is to be insisted on between εις το ονομα — eis to onoma and εν τωι ονοματι — en tōi onomati with βαπτιζω — baptizō since εις — eis and εν — en are really the same word in origin. In Acts 10:48 εν τωι ονοματι Ιησου Χριστου — en tōi onomati Iēsou Christou occurs, but εις — eis to ονομα — onoma in Acts 8:16; Acts 19:5. The use of ονομα — onoma means in the name or with the authority of one as εις ονομα προπητου — eis onoma prophētou (Matthew 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Matthew 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See note on Matthew 28:19 for discussion of this point. “Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord” (Page). Unto the remission of your sins (eis aphesin tōn hamartiōn hūmōn). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of eis does exist as in 1 Corinthians 2:7 εις απεσιν των αμαρτιων μων — eis doxan hēmōn (for our glory). But then another usage exists which is just as good Greek as the use of εις — eis for aim or purpose. It is seen in Matthew 10:41 in three examples εις δοχαν ημων — eis onoma prophētouεις — dikaiouεις ονομα προπητου δικαιου ματητου — mathētou where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Matthew 12:41 about the preaching of Jonah (εις το κηρυγμα Ιωνα — eis to kērugma Iōna). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koiné{[28928]}š generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. The gift of the Holy Ghost The gift consists (Acts 8:17) in the Holy Spirit (genitive of identification). [source]
Romans 6:3 Baptized into [εἶς]
See on Matthew 28:19. The preposition. denotes inward union, participation; not in order to bring about the union, for that has been effected. Compare 1 Corinthians 12:12, 1 Corinthians 12:13, 1 Corinthians 12:27. [source]
Romans 3:19 Saith - speaketh [λέγει - λαλεῖ]
See on Matthew 28:18. The former contemplates the substance, the latter the expression of the law. [source]
1 Corinthians 10:2 Baptized unto Moses [εἰς]
Rev., margin, into. See on Matthew 28:19; see on Romans 6:3. They were introduced into a spiritual union with Moses, and constituted his disciples. [source]
1 Corinthians 1:13 In the name [εἰς τὸ ὄνομα]
Rev., correctly, Into the name. See on Matthew 28:19. Of Paul as the name of him whom you were to confess. The order of the original is: Was it into the name of Paul that ye were baptized? [source]
1 Corinthians 1:15 I had baptized [ἐβάπτισα]
The correct reading is ἐβαπτίσθητε yewere baptized. So Rev. Paul's commission contains no mention of baptism. Compare Acts 9:15, with Matthew 28:15. From his peculiar position as the inaugurator of a second epoch of Christianity, many would be tempted to regard him as the real founder of the Church, and to boast of having been baptized into his name. “No outward initiation of converts entered into his ministry” (Edwards). [source]
1 Corinthians 1:13 Was Paul crucified for you? [Μη Παυλος εσταυρωτη υπερ υμων]
An indignant “No” is demanded by μη — mē Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably υπερ — huper over, in behalf of, rather than περι — peri (concerning, around) is genuine, though either makes good sense here. In the Koiné{[28928]}š υπερ — huper encroaches on περι — peri as in 2 Thessalonians 2:1. Were ye baptized into the name of Paul? (εις το ονομα Παυλου εβαπτιστητε — eis to onoma Paulou ebaptisthēte̱). It is unnecessary to say into for εις — eis rather than in since εις — eis is the same preposition originally as εν — en and both are used with βαπτιζω — baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα — onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
1 Corinthians 1:13 Were ye baptized into the name of Paul? [εις το ονομα Παυλου εβαπτιστητε]
It is unnecessary to say into for εις — eis rather than in since εις — eis is the same preposition originally as εν — en and both are used with βαπτιζω — baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα — onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
1 Corinthians 15:6 To above five hundred brethren at once [επανω πεντακοσιοις αδελποις επαπαχ]
Επανω — Epanō here is just an adverb with no effect on the case. As a preposition with the ablative see Matthew 5:14. This incident is the one described in Matthew 28:16 the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (οι πλειους — hoi pleious) of them were still living when Paul wrote this Epistle, say spring of a.d. 54 or 55, not over 25 years after Christ‘s resurrection. [source]
1 Corinthians 6:11 But ye were washed [απελουσαστε]
First aorist middle indicative, not passive, of απολουω — apolouō Either direct middle, ye washed yourselves, or indirect middle, as in Acts 22:16, ye washed your sins away (force of απο — apo). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing “These twin conceptions of the Christian state in its beginning appear commonly in the reverse order” (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in Matthew 28:19. [source]
1 Corinthians 7:32 Free from cares [αμεριμνους]
Old compound adjective In N.T. only here and Matthew 28:14 which see. [source]
Galatians 3:27 Were baptized into Christ [εἰς Χριστὸν ἐβαπτίσθητε]
See on Matthew 28:19. Not in relation to Christ (Meyer), but into spiritual union and communion with him. Comp. Romans 6:3(see note); 1 Corinthians 12:12, 1 Corinthians 12:13, 1 Corinthians 12:27. Paul here conceives baptism, not as a mere symbolical transaction, but as an act in which believers are put into mystical union with the crucified and risen Lord. Comp. Romans 6:3-11. [source]
Philippians 2:10 At the name of Jesus [ἐν τῷ ὀνόματι]
Rev., better, in the name. The name means here the personal name; but as including all that is involved in the name. See on Matthew 28:19. Hence the salutation is not at the name of Jesus, as by bowing when the name is uttered, but, as Ellicott rightly says: “the spiritual sphere, the holy element as it were, in which every prayer is to be offered and every knee to bow.” Compare Ephesians 5:20. [source]
Philippians 1:14 To speak [λαλεῖν]
The verb denotes the fact rather than the substance of speaking. See on Matthew 28:18. They have broken silence. [source]
Colossians 3:17 In the name []
See on Matthew 28:19. [source]
1 Timothy 3:16 Was received up into glory [ἀνελήμφθη ἐν δόξῃ]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
-DIVIDER-
The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER-
-DIVIDER-
Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
-DIVIDER-
In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
-DIVIDER-
[source]

Titus 2:1 Speak thou [λάλει]
See on Matthew 28:18; see on John 8:26. [source]
Hebrews 1:1 Spake [λαλήσας]
See on Matthew 28:18. Often in the Epistle of the announcement of the divine will by men, as Hebrews 7:14; Hebrews 9:19; by angels, as Hebrews 2:2; by God himself or Christ, as Hebrews 2:3; Hebrews 5:5; Hebrews 12:25. In Paul, almost always of men: once of Christ, 2 Corinthians 13:3; once of the Law, personified, Romans 3:9. [source]
Hebrews 1:2 At the end of these days [επ εσχατου των ημερων τουτων]
In contrast with παλαι — palai above. Hath spoken First aorist indicative of λαλεω — laleō the same verb as above, “did speak” in a final and full revelation. In his Son In sharp contrast to εν τοις προπηταις — en tois prophētais “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition εν — en giving the absolute sense of “Son.” Here the idea is not merely what Jesus said, but what he is (Dods), God‘s Son who reveals the Father (John 1:18). “The revelation was a son-revelation ” (Vincent). Hath appointed First aorist (kappa aorist) active of τιτημι — tithēmi a timeless aorist. Heir of all things See Mark 12:6 for ο κληρονομος — ho klēronomos in Christ‘s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. Through whom The Son as Heir is also the Intermediate Agent “The ages” (secula, Vulgate). See Hebrews 11:3 also where τους αιωναστον κοσμον — tous aiōnas = τα παντα — ton kosmon (the world) or the universe like αιων — ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of αει — aiōn (from aei always) occurs in Hebrews 6:20, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in lxx, Philo, Josephus. [source]
2 Peter 1:19 Dawn [διαυγάσῃ]
Only here in New Testament. Compare the different word in Matthew 28:1, and Luke 23:54, ἐπιφώσκω . The verb is compounded of διά , through, and αὐγή , sunlight, thus carrying the picture of light breaking through the gloom. [source]
1 John 3:19 Shall assure [πείσομεν]
Two renderings are possible; the primitive meaning persuade (Acts 19:26; Acts 17:4; 2 Corinthians 5:11); or the secondary and consequent sense, assure, quiet, conciliate (Matthew 28:14). Render as A.V., and Rev. as sure. See critical note at the end of the commentary on this Epistle. [source]
Revelation 5:6 Seven horns and seven eyes []
See remarks on the Apocalyptic imagery, Revelation 1:16. The horn is the emblem of might. See 1 Samuel 2:10; 1 Kings 22:11; Psalm 112:9; Daniel 7:7, Daniel 7:20sqq.; Luke 1:69. Compare Matthew 28:18. The eyes represent the discerning Spirit of God in its operation upon all created things. [source]
Revelation 4:1 A trumpet [σάλπιγγος]
See on Matthew 24:31. Properly a war-trumpet, though the word was also used of a sacred trumpet, with the epithet ἱερά sacredSpeaking - saying ( λαλούσης - λέγουσα )See on Matthew 28:18. The former verb indicates the breaking of the silence, the latter the matter of the address. [source]
Revelation 4:1 See on Matthew 24:31 . Properly a war-trumpet , though the word was also used of a sacred trumpet, with the epithet ἱερά sacred Speaking - saying [λαλούσης - λέγουσα]
See on Matthew 28:18. The former verb indicates the breaking of the silence, the latter the matter of the address. [source]
Revelation 12:10 Now is come [αρτι εγενετο]
Αρτι — Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο — egeneto).The salvation (η σωτηρια — hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια — hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ — ho katēgōr). The regular form, κατηγορος — katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ — katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων — diakōn appears as a vernacular form of διακονος — diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους — ho katēgorōn autous). Articular present active participle of κατηγορεω — katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Revelation 12:10 The power [η δυναμις]
Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια — hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ — ho katēgōr). The regular form, κατηγορος — katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ — katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων — diakōn appears as a vernacular form of διακονος — diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους — ho katēgorōn autous). Articular present active participle of κατηγορεω — katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Revelation 3:7 He that hath the key of David [και ουδεις κλεισει]
This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16). [source]
Revelation 6:1 One [μιαν]
Probably used here as an ordinal (the first) as in Matthew 28:1. See Robertson, Grammar, p. 671f. [source]
Revelation 12:10 The authority of his Christ [η εχουσια του Χριστου αυτου]
Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ — ho katēgōr). The regular form, κατηγορος — katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ — katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων — diakōn appears as a vernacular form of διακονος — diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους — ho katēgorōn autous). Articular present active participle of κατηγορεω — katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Revelation 3:7 The holy, he that is true [ο αγιοσ ο αλητινος]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος — Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος — hagios and αλητινος — alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης — alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει — ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων — kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει — ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων — kai oudeis anoigei) over against κλειει — kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]
Revelation 6:1 When the Lamb opened [οτε ηνοιχεν το αρνιον]
First aorist active indicative of ανοιγω — anoigō This same phrase recurs in rhythmical order at the opening of each seal (Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12) till the last (Revelation 8:1), where we have οταν ηνοιχεν — hotan ēnoixen Probably used here as an ordinal (the first) as in Matthew 28:1. See Robertson, Grammar, p. 671f.Of This use of εκ — ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των — henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης — en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι — erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε — kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου — erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]

What do the individual words in Matthew 28:1 mean?

After then [the] Sabbaths it being dawn toward [the] first [day] of [the] week came Mary - Magdalene and the other Mary to see the tomb
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ Μαγδαληνὴ καὶ ἄλλη Μαρία θεωρῆσαι τὸν τάφον

Ὀψὲ  After 
Parse: Preposition
Root: ὀψέ  
Sense: after a long time, long after, late.
σαββάτων  [the]  Sabbaths 
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.
ἐπιφωσκούσῃ  being  dawn 
Parse: Verb, Present Participle Active, Dative Feminine Singular
Root: ἐπιφώσκω  
Sense: to grow light, to dawn.
εἰς  toward 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
μίαν  [the]  first  [day] 
Parse: Adjective, Accusative Feminine Singular
Root: εἷς  
Sense: one.
σαββάτων  of  [the]  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.
ἦλθεν  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
Μαριὰμ  Mary 
Parse: Noun, Nominative Feminine Singular
Root: Μαρία 
Sense: Mary the mother of Jesus.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
Μαγδαληνὴ  Magdalene 
Parse: Noun, Nominative Feminine Singular
Root: Μαγδαληνή  
Sense: a name given to Mary Magdalene, identifying her as from Magdala.
ἄλλη  other 
Parse: Adjective, Nominative Feminine Singular
Root: ἄλλος  
Sense: another, other.
Μαρία  Mary 
Parse: Noun, Nominative Feminine Singular
Root: Μαρία 
Sense: Mary the mother of Jesus.
θεωρῆσαι  to  see 
Parse: Verb, Aorist Infinitive Active
Root: θεωρέω  
Sense: to be a spectator, look at, behold.
τάφον  tomb 
Parse: Noun, Accusative Masculine Singular
Root: τάφος  
Sense: burial.