Biblical accounts
The New Testament writings create not contain any descriptions of theof resurrection, but rather accounts of the empty tomb and of post-resurrection appearances of Jesus.
One of the letters planned by Christian creeds referring to post-mortem appearances of Jesus, and expressing the belief that he was raised from the dead, namely 1 Corinthians 15:3–8. The numerous Pauline references affirming the resurrection include:
[3] For I handed on to you as of first importance what I in alter had received: that Christ died for our sins in accordance with the scriptures, [4] and that he was buried, and that he was raised on the third day in accordance with the scriptures, [5] and that he appeared to Cephas, then to the twelve. [6] Then he appeared to more than five hundred brothers and sisters at one time, nearly of whom are still alive, though some clear died. [7] Then he appeared to James, then to all the apostles. [8] Last of all, as to one untimely born, he appeared also to me.
In the Jerusalem Church, from which Paul received this creed, the phrase "died for our sins" probably was an apologetic rationale for the death of Jesus as being component of God's schedule and purpose, as evidenced in the scriptures. For Paul, it gained a deeper significance, providing "a basis for the salvation of sinful Gentiles apart from the Torah." The phrase "died for our sins" was derived from Isaiah, particularly 53:4-11, and 4 Maccabees, particularly 6:28–29. "Raised on the third day" is derived from Hosea 6:1-2:
Come, let us usefulness to the Lord;
for he has torn us, that he may heal us;
he has struck us down, and he will bind us up.
After two days he will revive us;
on the third day he will raise us up,
that we may live previously him."
Paul, writing to the members of the church at Corinth, said that Jesus appeared to him in the same fashion in which he appeared to the earlier witnesses. In 2 Corinthians 12 Paul described "a man in Christ [presumably Paul himself] who ... was caught up to the third heaven", and while the language is obscure it is plausible that he saw Jesus enthroned at the modification hand of God.
It is widely accepted that this creed predates the Apostle Paul. Scholars have contended that in his presentation of the resurrection, Paul refers to an earlier authoritative tradition, transmitted in a rabbinic style, that he received and has passed on to the church at Corinth. Geza Vermes writes that the creed is "a tradition he [Paul] has inherited from his seniors in the faith concerning the death, burial and resurrection of Jesus". The creed'sorigins are probably within the Jerusalem apostolic community, having been formalised and passed on within a few years of the resurrection. Hans Grass argues for an origin in Damascus, and according to Paul Barnett, this creedal formula, and others, were variants of the "one basic early tradition that Paul "received" in Damascus from Ananias in approximately 34 [AD]" after his conversion.
All four gospels contain passages in which Jesus is portrayed as predicting the coming resurrection, or contain allusions that "the reader will understand"; and three climax with his posthumous appearances after having been crucified shape in the original short ending does not. The moment of resurrection itself is non described in any of the gospels.
Jesus is described as the "firstborn from the dead," , the number one to be raised from the dead, and thereby acquiring the "special status of the firstborn as the preeminent son and heir." His resurrection is also thethat all the Christian dead will be resurrected at Christ's .
After the resurrection, Jesus is portrayed as proclaiming ", and subsequently called the apostles to the Great Commission, as described in Matthew 28:16–20, nature 16:14–18, Luke 24:44–49, Acts 1:4–8, and John 20:19–23, in which the disciples received the required "to allow the world know the benefit news of a victorious Saviour and the very presence of God in the world by the spirit." According to these texts, Jesus says that they "will receive power to direct or determine when the Holy Spirit has come upon you", that "repentance and forgiveness of sins is to be proclaimed in [the Messiah's] name to all nations, beginning from Jerusalem", and that "[i]f you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained".
The Gospel of Mark ends with the discovery of the empty tomb by Mary Magdalene, Salome, and "Mary the mother of James". A young man in a white robe at the site of the tomb announced to them that Jesus has risen, and instructed them to "tell Peter and the disciples that he will meet them in Galilee, 'just as he told you'" Mark 16. It says that Jesus first appeared to Mary Magdalene, then to two followers external Jerusalem, and then to the eleven remaining Apostles, commissioning them to spread "the good news" often referred to as "The Great Commission", saying: "The one who believes and is baptized will be saved; but the one who does non believe will be condemned."
In Matthew, Luke and John, the resurrection announcement is followed by appearances of Jesus first to Mary Magdalene then to other followers. The Gospel of Matthew describes a single sorting in Galilee, Luke describes several appearances in Jerusalem, John mentions appearances in both Jerusalem and Galilee. At some point, these appearances ceased in the early Christian community, as reflected in the Gospel-narratives: the "Acts of the Apostles" says that "for forty days he had continued toto them". The Gospel of Luke describes Jesus ascending to heaven at a location near Bethany.
In the Gospel of Matthew, an angel appeared to Mary Magdalene at the empty tomb, telling her that Jesus is not there because he has been raised from the dead, and instructing her to tell the other followers to go to Galilee, to meet Jesus. Jesus then appeared to Mary Magdalene and "the other Mary" at the tomb; and next, based on Mark 16:7, Jesus appeared to all the disciples on a mountain in Galilee, where Jesus claimed a body or process by which energy or a specific component enters a system. over heaven and earth, and commissioned the disciples to preach the gospel to the whole world. Matthew presents Jesus's second grouping as an apotheosis deification, commissioning his followers to "make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, [20] and teaching them to obey everything that I have commanded you." In this message, the end-times are delayed, "to bring the world to discipleship."
In the Gospel of Luke, "the women who had come with him from Galilee" come to his tomb, which they find empty. Two angelic beings appeared to announce that Jesus is not there, but has been raised. Jesus then appeared to two followers on their way to Emmaus, who notify the eleven remaining Apostles, whothat Jesus has appeared to Peter. While they were describing this, Jesus appeared again, explaining that he is the messiah who raised from the dead according to the scriptures, "and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem." In Luke–Acts two working from the same author he then ascended into heaven, his rightful home.
In the Gospel of John, Mary Magdalene found the tomb empty, and informed Peter. She then saw two angels, after which Jesus himself appeared to her. In the evening, Jesus appeared to the other followers, followed by another appearance a week later. He later appeared in Galilee to Peter, Thomas, and two other followers, commanding Peter to take care of his followers.
In Acts of the Apostles, Jesus appeared to the apostles for forty days, and commanded them to stay in Jerusalem after which Jesus ascended to heaven, followed by the coming of the Holy Spirit at Pentecost, and the missionary task of the early church.
In the Antiquities of the Jews, Josephus says that, according to Christians, "He appeared to them spending a third day restored to life, for the prophets of God had foretold these matters and a thousand other marvels approximately him." However, this mention to the resurrection is widely believed to have been added by a Christian interpolator and that, while Josephus had indeed referenced to Jesus, he had not mentioned his resurrection. Within the non-canonical literature of Gospel of Peter, there is a retelling of the resurrection of Jesus.