Last updated: February 2, 2026
This page presents a comparative analysis of the resurrection narratives in the New Testament, examining the earliest sources, textual variations, and scholarly perspectives.
The resurrection accounts in the New Testament present varying details across different sources. Scholars interpret these variations in different ways, ranging from evidence of independent witnesses to signs of developing tradition.
"For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me."
"After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still alive, though some have fallen asleep."
Scholars interpret this passage in various ways. Some view it as evidence of a widespread early belief in Jesus's resurrection. Others suggest Paul may be reporting a communal religious experience. Conservative scholars argue the account supports the historical occurrence of the resurrection appearances.
The following tables present how the different sources describe various aspects of the resurrection narratives.
| Gospel | Visitors | Reference |
|---|---|---|
| Mark | Mary Magdalene, Mary mother of James, Salome | Mark 16:1 |
| Matthew | Mary Magdalene, "the other Mary" | Matthew 28:1 |
| Luke | Mary Magdalene, Joanna, Mary mother of James, "other women" | Luke 24:10 |
| John | Mary Magdalene | John 20:1 |
| Gospel | Stone Movement | Reference |
|---|---|---|
| Mark | Already moved when they arrived | Mark 16:4 |
| Matthew | Angel moved it while women watched | Matthew 28:2 |
| Luke | Already moved when they arrived | Luke 24:2 |
| John | Already moved when she arrived | John 20:1 |
| Gospel | Being(s) | Location | Reference |
|---|---|---|---|
| Mark | Young man in white | Inside tomb, sitting | Mark 16:5 |
| Matthew | Angel | Outside, sitting on stone | Matthew 28:2 |
| Luke | Two men in dazzling clothes | Inside tomb, standing | Luke 24:4 |
| John | Two angels in white | Inside tomb, sitting | John 20:12 |
| Gospel | Response | Reference |
|---|---|---|
| Mark | Fled in terror, told no one | Mark 16:8 |
| Matthew | Ran with fear and joy to tell disciples | Matthew 28:8 |
| Luke | Returned and told disciples | Luke 24:9 |
| John | Ran to tell Peter and John | John 20:2 |
| Source | First Appearance | Reference |
|---|---|---|
| Matthew | The women | Matthew 28:9 |
| Luke | Cleopas and companion | Luke 24:13 |
| John | Mary Magdalene | John 20:14 |
| Paul | Peter | 1 Corinthians 15:5 |
| Source | When | Reference |
|---|---|---|
| Luke | Same day as resurrection | Luke 24:51 |
| Acts | 40 days later | Acts 1:3 |
"And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid."
"And behold, there was a great earthquake, for an angel of the Lord descended from heaven and came and rolled back the stone and sat on it. His appearance was like lightning, and his clothing white as snow."
"See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have."
"Then he said to Thomas, 'Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.'"
Scholars interpret the differences across these accounts in various ways. Some see them as potentially reflecting independent witnesses remembering events differently. Others view them as signs of developing tradition over time. Conservative scholars propose harmonizations of the accounts. The interpretation of this evidence remains debated among biblical scholars.
One passage from the first-century historian Flavius Josephus is frequently discussed in relation to Jesus. Scholars have debated its authenticity, with positions ranging from complete interpolation to substantial authenticity, and proposals that it was partially modified by later Christian scribes.
"Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was the Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct to this day."
Scholars maintain various positions: some view the passage as entirely interpolated, others propose a partially authentic core that was later expanded, and some defend its substantial authenticity. This remains an active area of scholarly discussion.
A common approach in modern scholarship, advanced by historians like Gary Habermas2, is to use only a core set of historical facts that are accepted by a wide consensus of scholars, including skeptics, to evaluate the resurrection claim. This method avoids debates about biblical inerrancy and focuses on data that has strong historical support.
Various scholars have proposed different reconstructions of the early events. One hypothesis suggests:
Other scholars propose different reconstructions, including those that affirm the historical reliability of the Gospel accounts. The interpretation of the evidence remains debated.