Matius 28:10

28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

Markus 16:7-8

16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.” 16:8 Then ¹  they went out and ran from the tomb, for terror and bewilderment had seized them. ²  And they said nothing to anyone, because they were afraid.

Markus 16:10

16:10 She went out and told those who were with him, while they were mourning and weeping.

Markus 16:13

16:13 They went back and told the rest, but they did not believe them.

Lukas 24:9-10

24:9 and when they returned from the tomb they told all these things to the eleven ³  and to all the rest. 24:10 Now it was Mary Magdalene, ⁴  Joanna, ⁵  Mary the mother of James, and the other women with them who told these things to the apostles.

Lukas 24:22-24

24:22 Furthermore, some women of our group amazed us. ⁶  They ⁷  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ⁸  who said he was alive. 24:24 Then ⁹  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ¹⁰ 

Lukas 24:34

24:34 and ¹¹  saying, “The Lord has really risen, and has appeared to Simon!” ¹² 

Yohanes 20:17-18

20:17 Jesus replied, ¹³  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” 20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ¹⁴  what ¹⁵  Jesus ¹⁶  had said to her. ¹⁷ 

[16:8]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  ² tn Grk “they began to have trembling and bewilderment.”

[24:9]  ³ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:10]  ⁴ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ⁵ sn On Joanna see Luke 8:1-3.

[24:22]  ⁶ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ⁷ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ⁸ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ¹⁰ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:34]  ¹¹ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ¹² sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

[20:17]  ¹³ tn Grk “Jesus said to her.”

[20:18]  ¹⁴ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ¹⁵ tn Grk “the things.”

[20:18]  ¹⁶ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ¹⁷ tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.