Matthew 28:1 · Bible study
Matthew 28:1 Commentary: The Resurrection Dawn
Greek · 9 what the commentators say
Meaning in one sentence
Explore the timing of Christ's resurrection, the women's faithful journey, and how the Gospel accounts harmonise around the empty tomb.
Research Summary
- Meaning: The women come to the tomb at dawn on Sunday, after the Sabbath ends, initiating the resurrection discovery.
- Key words: ὀψέ (opse, late/after), ἐπιφωσκούσῃ (epiphōskousē, dawning), σαββάτων (sabbatōn, Sabbath/week).
- Main debate: Harmonising the exact time of the visit across the four Gospels (dawn vs. still dark).
- Theological theme: Resurrection begins a new creation; faithful love seeks Jesus even in grief.
- Best use: Easter Sunday proclamation, small-group study of the resurrection narratives, and modeling persistent devotion.
Translation Comparison
BSB Berean Standard Bible 2020
After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.
WEB World English Bible 2000
Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
KJV King James Version 1769
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.
ASV American Standard Version 1901
Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
YLT Young's Literal Translation 1898
And on the eve of the sabbaths, at the dawn, toward the first of the sabbaths, came Mary the Magdalene, and the other Mary, to see the sepulchre,
Darby Darby Bible 1890
Now late on sabbath, as it was the dusk of the next day after sabbath, came Mary of Magdala and the other Mary to look at the sepulchre.
Douay-Rheims Douay-Rheims Bible 1899
And in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre.
Translations in other languages (10 available)
Y LA víspera de sábado, que amanece para el primer día de la semana, vino María Magdalena, y la otra María, á ver el sepulcro.
No fim do sábado, quando já começava a clarear para o primeiro dia da semana, Maria Madalena, e a outra Maria vieram ver o sepulcro.
Après le sabbat, à l’ aube du premier jour de la semaine, Marie de Magdala et l’ autre Marie allèrent voir le sépulcre.
Als aber der Sabbat um war und der erste Tag der Woche anbrach, kam Maria Magdalena und die andere Maria, das Grab zu besehen.
En laat na de sabbat, als het begon te lichten, tegen den eersten dag der week, kwam Maria Magdalena, en de andere Maria, om het graf te bezien.
Or nella notte del sabato, quando già albeggiava, il primo giorno della settimana, Maria Maddalena e l’altra Maria vennero a visitare il sepolcro.
A gdy się skończył sabat, i już świtało na pierwszy dzień onego tygodnia, przyszła Maryja Magdalena i druga Maryja, aby grób oglądały.
По прошествии же субботы, на рассвете первого дня недели, пришла Мария Магдалина и другая Мария посмотреть гроб.
安息日 將盡， 七日 的頭一日，天快亮的時候，抹大拉 的馬利亞 和 那個 馬利亞 來 看 墳墓。
Now late on the Sabbath, when the dawn of the first day of the week was near, Mary Magdalene and the other Mary came to see the place where his body was.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 28:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Matthew 28:1 places the women’s visit to the tomb on the morning of the first day of the week, after the Jewish Sabbath had ended. Adam Clarke notes that ὀψέ (opse) in classical Greek often means “after,” so “after the Sabbath” is a defensible translation, carrying the sense of the night following Saturday. Matthew Henry and others stress that the women lost no time: “as it began to dawn toward the first day of the week” indicates the earliest light, not the evening. The Cambridge Bible points out that minor differences among the Gospels (e.g., John’s “while it was yet dark”) arise from the witnesses’ agitation, not contradiction. All lean on the same core: Christ rose on Sunday, fulfilling His own prediction, and faithful women were first to the tomb.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Reconciliation view: The timing 'after the Sabbath, at dawn' can be reconciled with John's 'while it was yet dark' by positing two separate journeys (Mary Magdalene alone first, then with other women). This view relies on harmonising the Gospel accounts.
- Dawn as beginning of daylight: Matthew uses 'dawn' straightforwardly: the sun had not fully risen but light was appearing. This view takes the Greek epiphōskousē literally as 'growing light' and accepts the other Gospels as complementary descriptions of the same moment.
- Late Saturday evening interpretation: A minority reading understands opse as 'late on the Sabbath,' placing the visit on Saturday evening after sunset. This view relies on a different sense of opse, but it struggles with 'dawn' (epiphōskousē) which normally indicates morning light.
What is clear: All traditions affirm that the women came to the tomb on the Sunday morning following the crucifixion, and that they found the stone rolled away and the tomb empty.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Timing of the women’s visit | All Gospels place the visit on the first day of the week (Sunday), after the Sabbath is over. | Matthew says 'at dawn'; Mark says 'at sunrise'; John says 'while it was yet dark'. Some reconcile this by distinguishing the first and later visits, while others see different emphases on the progress of the morning. |
| Identity of 'the other Mary' | She is one of the women present at the cross and burial, a faithful follower. | Most identify her as Mary the mother of James and Joses (Matt 27:56); some traditions suggest she is Mary of Clopas (John 19:25). |
| Purpose of the visit | The women came to see the tomb, likely intending to complete burial preparations. | Matthew only says 'to see'; Mark and Luke add they brought spices to anoint the body. Some argue Matthew’s 'see' implies a devotion of love, not necessarily anointing, which he omits. |
| Relationship to the angelic activity | An angel rolled away the stone and spoke to the women, announcing the resurrection. | Matthew places the earthquake and angelic descent before the women arrive; Mark relates it as though they saw the angel sitting inside the tomb. Harmonisers see a sequence: earthquake and rolling of stone before arrival, then the women encounter the angel inside. |
Historical & Cultural Context
The Gospel of Matthew was written for a Jewish-Christian audience that observed the Sabbath from sundown Friday to sundown Saturday. The phrase “after the Sabbath” signals that the holy day of rest has passed. In Jewish reckoning, the first day of the week begins at sunset Saturday, but Matthew adds “as it began to dawn,” which specifies the early morning portion of that day, not the previous evening. The Greek ἐπιφωσκούσῃ (epiphōskousē) literally means “dawning” or “growing light,” confirming this is Sunday morning, not Saturday night.
Adam Clarke explains that Jewish days were divided into day and night, with “evening” covering both sunset and the following night. So Matthew’s language does what the other Evangelists do: it locates the visit in the first moments of daylight on Sunday. The women, Mary Magdalene and “the other Mary”, first appear in the passion narrative (Matt 27:56, 61) as faithful witnesses who stayed near the cross and the tomb. Gill identifies the other Mary as the mother of James and Joses. Their purpose, according to Mark 16:1 and Luke 23:56, was to anoint Jesus’ body with spices they had prepared. Coming at dawn meant they could see clearly and still honour the Sabbath rest that had just ended.
This timing also carries theological heft. The first day echoes Genesis 1:3, light breaking into darkness. The Sabbath rest is over; a new creation begins. The women’s early rising symbolises eager hope, even in grief.
Textual Notes
The consulted sources note no significant textual variants for Matthew 28:1. The wording is stable across the major Greek manuscripts. The main interpretive issue is lexical (the nuance of ὀψέ) rather than textual. The verse forms part of the longer Easter narrative that is unanimously attested in the manuscript tradition.
Reception History
From the early church, this verse has been central to the celebration of the Lord’s Day as the Christian Sabbath, the day of resurrection. Writers like John Chrysostom and Augustine highlighted the women’s role as the first witnesses, calling them “apostles to the apostles.” The medieval church expanded the Mary Magdalene figure into a model of penitent love. During the Reformation, commentators such as Calvin emphasised the women’s faithful courage over against the disciples’ fear. In modern times, the verse is read every Easter as the hinge of the Gospel story, underscoring that the resurrection happened at the dawn of a new week, pointing to a new creation.
Preaching This Verse
Three-point outline
- Faithfulness in grief. The women came to the tomb when they could, as soon as the Sabbath ended. Their devotion did not wait for morning; it began before dawn.
- Dawn of new creation. The first day of the week, light piercing darkness, echoes the original creation. The resurrection initiates a new order. Hope breaks in at the darkest hour.
- An invitation to see. They came to “see” the tomb. They found more: an empty grave, an angel’s message, and later the risen Christ. Seeking Jesus always leads to more than we planned.
Five-point outline
- The end of Sabbath: Rest is done. A new week begins. For the first time, the first day of the week will carry ultimate meaning.
- The first light: Dawn suggests anticipation. God’s light often comes when we least expect it, after the darkness of waiting.
- The faithful women: Mary Magdalene and the other Mary embody persistent love. They could not do much, but they came to see.
- The empty tomb revealed: Their intention was to anoint a dead body. Instead, they received a living message. God exceeds our expectations.
- The call to go and tell: The story does not end at the tomb. The women are commissioned to announce the resurrection to the disciples.
Illustration hooks
- After the storm: Picture waking up after a night of violent weather. The first ray of sun through the window feels like relief. The women walked into the aftermath of crucifixion, and what they found changed everything.
- A waiting room before good news: The Sabbath was a day of enforced waiting, no work, no travel. Think of a family waiting through a long night for a phone call from the hospital. Then dawn comes, and the news arrives.
Questions your congregation is asking
- Why did the women go to the tomb if they knew Jesus was dead and the stone was rolled in place?
- How do we reconcile Matthew’s “dawn” with John’s “while it was yet dark”?
- Does the empty tomb really prove the resurrection, or do we need more evidence?
Leading a Discussion
This passage invites us to stand with the women at the first light of the resurrection. Their journey to the tomb, still grieving, still unsure, becomes the path to the most joyful news in history. Use these questions to guide your group into the text and its meaning for life today.
Discussion questions
- Read Matthew 28:1 slowly. What details stand out to you about the timing and the people?
- Why do you think the women went to the tomb? What did they expect to do? (Compare Mark 16:1 and Luke 23:56.)
- The Gospel writers mention different women and different times of morning. How should we understand these differences? Does it help to remember that each author emphasises different witnesses?
- Matthew mentions “the other Mary.” Who is she? (See Matt 27:56, 61.) What does her presence tell us about the group of faithful followers?
- How does the dawn setting echo Genesis 1:3 or the creation week? In what ways does the resurrection start something new?
- The women came to “see the sepulchre.” They ended up seeing much more. When have you come to God with one expectation and received something far greater?
- What keeps us from coming to the “tomb” of our disappointments with the same devotion as these women? How can we cultivate that kind of faithful seeking?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 28:18 | In the first day shall be a holy convocation. You shall do no regular work, |
| Ezekiel 20:21 | “‘“But the children rebelled against me. They didn’t walk in my statutes, and didn’t keep my ordinances to do them, which if a man does, he shall live in them. They profaned my Sabbaths. Then I said I would pour out my wrath on them, to accomplish my anger against them in the wilderness. |
| Matthew 27:56 | Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee. |
| Matthew 27:61 | Mary Magdalene was there, and the other Mary, sitting opposite the tomb. |
| Mark 16:1 | When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, that they might come and anoint him. |
| Mark 16:8 | They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. |
| Luke 23:56 | They returned and prepared spices and ointments. On the Sabbath they rested according to the commandment. |
| Luke 24:10 | Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the Greek word translated "in the end" actually means "after the end" of the Sabbath, based on classical usage. This places the women's visit early Sunday morning, not Saturday evening. He emphasizes that this timing matches the common Jewish division of day and night.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the four Gospel accounts of the resurrection are not contradictory, but complementary. He shows that differences in detail, order, and who is mentioned come from each writer's distinct purpose and emphasis. When all are laid side by side, they form a single, consistent narrative.
Calvin's Commentaries Reformed 1564
Calvin stresses that Christ deliberately revealed his resurrection gradually, beginning with the women rather than the apostles directly. This order rebuked the apostles' fearful hesitation while honoring the women's eager devotion, even though their intent to anoint a dead body showed imperfect faith. Christ thus adapted his self-disclosure to his followers' capacity.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator treats the slight differences among the Gospel accounts of the resurrection as natural given the witnesses' agitation. He then constructs a single probable order of events that harmonizes the four versions, placing Mary Magdalene's first visit, Peter and John's inspection, and Jesus's appearance to her alone before a second appearance to the group of women.
Geneva Bible Notes Reformed 1599
The Geneva note marks the precise timing: the women came at the end of the Sabbath as the first day was breaking. Their purpose was simply to see
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that "the end of the sabbath" means the moment the sabbath ended at sunset, not the evening that began it. He reconciles the different gospel accounts by explaining Mary Magdalene set out first while it was still dark, then returned, while the other women arrived later at sunrise.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Matthew alone records the earthquake and angelic descent as a majestic preparation, declaring the grandeur of the resurrection. The angel then sat on the stone to overawe the Roman guard with his dazzling appearance and to honor the rising Lord.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that God's wisdom deliberately chose not to let anyone witness Jesus actually rising from the dead. The women saw the empty tomb and the risen Lord, but the moment of resurrection itself remained hidden, a mystery fitting for Christ's new, glorified state.