| John 20:1 | |
|---|---|
20:2 → | |
 Mary Magdalene at the tomb, by Joseph von Führich | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 20:1 is the first verse of the twentieth chapter of the Gospel of John in the New Testament. John 20 covers the resurrection of Jesus after his crucifixion. In this verse Mary Magdalene visits Jesus' tomb and finds it opened.
In the King James Version of the Bible the text reads:
The World English Bible translates the passage as:
For a collection of other versions, see BibleHub John 20:1
The "first day of the week" refers to the first day after the Sabbath, the modern Sunday and the third day after Jesus' crucifixion. However, as Mary went while it was still dark the word day cannot refer to the Jewish day which begins at sunset. That it is still dark seems to conflict with Mark 16:1 and Luke 24:1 that both mention that it was light. Leonard believes this can be explained by having John describing the time of departure and the other two describing the time of arrival. [1] A more complex solution, but one that can also help explain other inconsistencies in the chapter, is that Mary made two different trips to the tomb one while it was dark and the other at dawn. This can also explain why the other Gospels have Mary in a group of women and John has her alone.
Brown reports that the Codex Sinaiticus does not add the word "Magdalene", describing the woman only as "Mary". In the early church a parallel tradition existed that it was Mary, the mother of Jesus, who is referred to in this passage. Ephrem's On the Diatessaron uses this version of the story. Loisy believes that this was the original version and the Virgin was later replaced by Mary Magdalene to make John match the other three gospels more closely. Brown notes that nowhere else in the Gospel is Jesus' mother referred to simply as Mary, making this theory less likely. [2]
Unlike the other gospels John does not mention why Mary comes to the tomb. Mark 16:1 and Luke 24:1 say that the women came to the tomb to continue the burial rituals. Matthew 28:1 mentions that the trip was to look at the tomb. John 19 makes it seem as though the burial preparations were already complete. Brown thus thinks that the Gospel of Peter's story that she came simply to mourn is more likely. The Midrash Rabbah states that Rabbi Bar Kappera was of the opinion that mourning should peak on the third day. Bernard considers the whole trip improbable as it is highly unlikely that a lone woman would go to a place of execution outside the city walls while it was still dark.
The Gospel of John is equally spartan when talking of the tomb. He refers to simply "the stone" assuming the reader knows what stone is being referred to. While the other three gospels mention that the stone had been rolled away, John only states that it was moved.
Editing of John 20 MUST not be overlooked to the sincere Christian. The word "day" - NEVER appears in the original Greek text. It was added by mortal men. Take a Strong's concordance (NOT a brand new one - like 2020 - which has also being edited) and you will find that Jesus Christ's resurrection was NOT on a Sunday - as I will easily show. The word "Sabbath" used throughout John chapters 19 and 20 simply refers to a "High Holy Day" - which is ALWAYS a "Sabbath". A commanded assembly and a day of rest and of the avoidance of labor or of paid work. John 19:31 reminds the readers of this. "....for that Sabbath was a HIGH DAY". Most likely the first or last day of Unleavened Bread (see Leviticus 23:6). This section of Leviticus (23:5) explains to the reader that the Passover was a "time" when a man or a woman could work - AFTER they had taken part in the Passover ceremonies sundown the night before. Most did not work simply out of reverence, but it was not commanded to abstain from work. HOWEVER, verse 6 speaks of the beginning of the Days of Unleavened bread and verse 7 plainly states that NO work SHALL BE DONE.
John 20:19 states that "the disciples were assembled for fear of the Jews". If the disciples were assembled on a SUNDAY - they would not FEAR the Jews. SUNDAYS are not the Sabbath to Jews. The Jews did not go out on typical Sundays "looking" for Gentiles. The disciples, however, were assembled - ON THIS DAY - to observe God's original Holy Day which was laid out in the book Moses wrote to document ALL of God's laws and commanded assemblies - The Book of Leviticus - specifically Chapter 23 here. It was a HIGH HOLY DAY (which is **ALWAYS** a "Sabbath"). The Jews - even today - do not revere this commanded Holy Day(s). Leviticus 23:14 states this Holy Day SHALL be a statute FOR EVER .... There has been no change for the definition of the word "forever"? If God told Moses thousands of years ago to teach His chosen children to do something "forever" - take that as face value. In other words - it applies TODAY. This High Holy Day rotates YEARLY and can and IS any day of the week depending on the MOON .....
We should all STRIVE to "prove all things".
Mark 16 is the final chapter of the Gospel of Mark in the New Testament of the Christian Bible. It begins after the sabbath, with Mary Magdalene, Mary the mother of James, and Salome bringing spices to the tomb to anoint Jesus body. There they encounter the stone rolled away, the tomb open, and a young man dressed in white who announces the resurrection of Jesus (16:1-6). The two oldest manuscripts of Mark 16 then conclude with verse 8, which ends with the women fleeing from the empty tomb, and saying "nothing to anyone, because they were too frightened".
Salome was a follower of Jesus who appears briefly in the canonical gospels and in apocryphal writings. She is named by Mark as present at the crucifixion and as one of the women who found Jesus's tomb empty. Interpretation has further identified her with other women who are mentioned but not named in the canonical gospels. In particular, she is often identified as the wife of Zebedee, the mother of James and John, two of the Twelve apostles. In medieval tradition Salome was counted as one of the Three Marys who were daughters of Saint Anne, so making her the sister or half-sister of Mary, mother of Jesus.
John 20 is the twentieth chapter of the Gospel of John in the New Testament. It relates the story of Jesus' resurrection. It relates how Mary Magdalene went to the tomb of Jesus and found it empty. Jesus appears to her and speaks of his resurrection and dispatches Mary to tell the news to the disciples. Jesus then appears to his disciples. The events related in John 20 are described somewhat differently in Matthew 28, Mark 16, and Luke 24.
John 20:12 is the twelfth verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible. Mary Magdalene is peering into the empty tomb of Jesus and sees two angels.
John 20:11 is the eleventh verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible.
John 20:9 is the ninth verse of the twentieth chapter of the Gospel of John in the Bible. Peter and the Beloved Disciple have been examining Jesus' empty tomb and the arrangement of the grave clothes. John 20:8 states that the Beloved Disciple looked in the tomb and believed, though there is conflict on what exactly he believed. John 20:9 seems to modify this statement but its exact meaning is also unclear.
John 20:8 is the eighth verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible. Peter and the Beloved Disciple are examining Jesus's empty tomb. Peter has been inside the tomb since John 20:6, while the Beloved Disciple had been examining it from outside. In this verse the Beloved Disciple enters the tomb.
John 20:7 is the seventh verse of the twentieth chapter of the Gospel of John in the Bible. In this verse, Peter is standing in Jesus' empty tomb. The Beloved Disciple and perhaps Mary Magdalene are outside. This verse describes the arrangement of the grave clothes they see.
John 20:16 is the sixteenth verse in the twentieth chapter of the Gospel of John in the New Testament of the Bible. The verse describes the moment that Mary Magdalene realizes that Jesus has returned from the dead, when she recognizes his voice calling her name
John 20:5 is the fifth verse of the twentieth chapter of the Gospel of John in the Bible. The Beloved Disciple and Peter have travelled to the tomb of Jesus to investigate Mary Magdalene's report that the body of Jesus had disappeared. In this verse the Beloved Disciple arrives at the tomb and while he looks in, he does not enter it.
John 20:2 is the second verse of the twentieth chapter of the Gospel of John in the New Testament. Mary Magdalene has just discovered that the tomb of Jesus has been opened. In this verse she seeks out and tells this news to Peter and the "disciple whom Jesus loved".
Matthew 28 is the twenty-eighth and final chapter of the Gospel of Matthew in the New Testament. This chapter records that Jesus is risen, describes the actions of the first witnesses to this event, and ends with the Great Commission.
Luke 24 is the twenty-fourth and final chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as the Acts of the Apostles. This chapter records the discovery of the resurrection of Jesus Christ, his appearances to his disciples and his ascension into heaven.
John 7 is the seventh chapter of the Gospel of John in the New Testament of the Christian Bible. It recounts Jesus' visit to Jerusalem for the feast of Tabernacles, the possibility of his arrest and debate as to whether he is the Messiah. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel. Alfred Plummer, in the Cambridge Bible for Schools and Colleges, describes this chapter as "very important for the estimate of the fourth Gospel. In it the scene of the Messianic crisis shifts from Galilee to Jerusalem; and, as we should naturally expect, the crisis itself becomes hotter. The divisions, the doubts, the hopes, the jealousies, and the casuistry of the Jews are vividly portrayed." John 7:1 to 8:59 is sometimes referred to as the "Tabernacles Discourse". Raymond E. Brown describes the Tabernacles Discourse as "a polemic collection of what Jesus said in replies to attacks by the Jewish authorities on his claims".
John 11 is the eleventh chapter of the Gospel of John in the New Testament of the Christian Bible. It records the raising of Lazarus from the dead, a miracle of Jesus Christ and subsequent development of the plot against Jesus. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.
John 19 is the nineteenth chapter of the Gospel of John in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel. This chapter records the events on the day of the crucifixion of Jesus Christ, until his burial.
Matthew 28:1 is the first verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse opens the resurrection narrative as Mary Magdalene and "the other Mary" visit Jesus' tomb after the crucifixion.
In Orthodox Christian tradition the Myrrhbearers are the individuals mentioned in the New Testament who were directly involved in the burial or who discovered the empty tomb following the resurrection of Jesus. The term traditionally refers to the women with myrrh who came to the tomb of Christ early in the morning to find it empty. In Western Christianity, the two women at the tomb, the Three Marys or other variants are the terms normally used. Also included are Joseph of Arimathea and Nicodemus, who took the body of Jesus down from the cross, embalmed it with myrrh and aloes, wrapped it in clean linen, and placed it in a new tomb..
"Remember the sabbath day, to keep it holy" is one of the Ten Commandments found in the Hebrew Bible.
Acts 1 is the first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. This chapter functions as a transition from the "former account" with a narrative prelude, repeated record of the ascension of Jesus Christ with more detail and the meeting of Jesus' followers, until before Pentecost.
| Preceded by John 19:42 | Gospel of John Chapter 20 | Succeeded by John 20:2 |
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