King James Version

What Does Matthew 28:1 Mean?

Matthew 28:1 in the King James Version says “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 ...” — study this verse from Matthew chapter 28 with commentary, cross-references, and original Greek word analysis.

“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.”

Matthew 28:1 · KJV

Context

1

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.

2

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. was: or, had been

3

His countenance was like lightning, and his raiment white as snow:

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Commentary

KJV Study Commentary
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. This verse opens the resurrection narrative, the climactic event of redemptive history. The Greek phrase ὀψὲ δὲ σαββάτων (opse de sabbatōn, 'after the Sabbath') indicates Saturday evening transitioning to Sunday dawn, marking a new era in God's economy.

The 'first day of the week' (μιᾷ σαββάτων/mia sabbatōn) becomes significant for the church—Sunday worship commemorates resurrection morning, displacing the Jewish Sabbath as the primary day of Christian assembly (Acts 20:7, 1 Corinthians 16:2). This represents the dawn of new creation, as Christ rises as the 'firstfruits' (1 Corinthians 15:20) of those who sleep.

Mary Magdalene, from whom seven demons were cast out (Luke 8:2), and 'the other Mary' (likely the mother of James and Joses, Matthew 27:56) exemplify devoted discipleship. While male disciples hid in fear, these women courageously came to anoint Jesus's body, demonstrating sacrificial love. Their faithfulness is rewarded—they become the first witnesses of the resurrection, though women's testimony held little legal weight in first-century Judaism.

They came 'to see the sepulchre' (θεωρῆσαι τὸν τάφον/theōrēsai ton taphon), expecting to find a sealed tomb and perform burial rites. They had no expectation of resurrection despite Jesus's repeated predictions (Matthew 16:21, 17:23, 20:19). Their mission of mercy becomes instead the discovery of God's mighty act—death defeated, the grave conquered.

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Historical & Cultural Context

This occurred on Sunday, likely April 9, AD 30 (or April 5, AD 33, depending on chronology). Roman guards had sealed the tomb and maintained watch (Matthew 27:65-66), making the stone's removal and body's disappearance politically and religiously explosive.

Jewish burial customs required anointing the body with spices and oils. The Sabbath (Friday sunset to Saturday sunset) prevented this work, so the women waited until the first opportunity—Sunday dawn. Joseph of Arimathea had provided hasty burial Friday evening (Matthew 27:57-60), leaving full burial rites incomplete.

The tomb was likely a hewn rock tomb near Golgotha, outside Jerusalem's walls. Wealthy families owned such tombs, and Joseph generously offered his new tomb for Jesus (fulfilling Isaiah 53:9). The rolling stone was massive, requiring multiple men to move—typically weighing 1-2 tons.

Resurrection on 'the third day' fulfilled not only Jesus's predictions but also OT typology (Jonah 1:17, Hosea 6:2). Jewish reckoning counted parts of days as full days: Friday (day 1), Saturday (day 2), Sunday (day 3).

Reflection Questions

  1. How does the faithfulness of these women challenge our own devotion to Christ, especially when understanding seems dim and circumstances appear hopeless?
  2. What does it mean that God chose women—whose testimony was legally inadmissible—as first witnesses of resurrection, and how does this reveal His kingdom values?
  3. How should the resurrection's occurrence on 'the first day of the week' shape our understanding of Sunday worship and its distinctiveness from Sabbath observance?

Original Language Analysis

Greek · 19 words
Ὀψὲ1 of 19
G3796

(adverbially) late in the day; by extension, after the close of the day

δὲ2 of 19

“In the end”

G1161

but, and, etc

σαββάτων3 of 19

“day of the week”

G4521

the sabbath (i.e., shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight,

τῇ4 of 19
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἐπιφωσκούσῃ5 of 19

“as it began to dawn”

G2020

to begin to grow light

εἰς6 of 19

“toward”

G1519

to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases

μίαν7 of 19
G1520

one

σαββάτων8 of 19

“day of the week”

G4521

the sabbath (i.e., shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight,

ἦλθεν9 of 19

“came”

G2064

to come or go (in a great variety of applications, literally and figuratively)

Μαρία10 of 19

“Mary”

G3137

maria or mariam (i.e., mirjam), the name of six christian females

ἡ11 of 19
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Μαγδαληνὴ12 of 19

“Magdalene”

G3094

a female magdalene, i.e., inhabitant of magdala

καὶ13 of 19

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἡ14 of 19
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἄλλη15 of 19

“the other”

G243

"else," i.e., different (in many applications)

Μαρία16 of 19

“Mary”

G3137

maria or mariam (i.e., mirjam), the name of six christian females

θεωρῆσαι17 of 19

“to see”

G2334

to be a spectator of, i.e., discern, (literally, figuratively (experience) or intensively (acknowledge))

τὸν18 of 19
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

τάφον19 of 19

“the sepulchre”

G5028

a grave (the place of interment)

Study Guide

Historical Context

This verse is found in the book of Matthew. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Matthew 28:1 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Matthew 28:1 from Treasury of Scripture Knowledge

Mark 16:1-8John 20:1-10Luke 23:56-24:10Matthew 27:56Matthew 27:61Luke 24:22

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