Matthew 28:1

An Exegetical Study of Matthew 28:1a: The Interpretation of ὀψὲ δὲ σαββάτων

This exegetical study of Matthew 28:1 Interpretation is based on a b-greek discussion from Thu Jan 3 01:24:15 2002. The initial inquiry focused on the interpretive challenge presented by the phrase ὀψὲ δὲ σαββάτων in Matthew 28:1a, specifically the interaction between the adverb ὀψέ and the plural genitive σαββάτων. Initial understanding noted that lexicographical resources such as BDAG classify ὀψέ as an “improper preposition” when used with the genitive, leading to an interpretation of “after the Sabbath.” However, an alternative perspective advocated for a more literal rendering, “latter of the Sabbaths,” drawing upon perceived interpretations from Blass/Debrunner and Thayer. The core of the discussion centered on the validity and range of possible interpretive options for this crucial temporal phrase.

The central exegetical issue concerns the precise temporal meaning of ὀψὲ δὲ σαββάτων in Matthew 28:1a. This involves a critical assessment of whether ὀψέ functions purely as an adverb meaning “late” or “later,” or if, when coupled with a genitive, it operates as an “improper preposition” signifying “after.” Further complexity arises from the plural genitive σαββάτων, which requires determination as to whether it refers to a single Sabbath day or a sequence of Sabbaths, each interpretation bearing distinct chronological implications for the timing of the resurrection event within the narrative context.

Matthew 28:1a (Nestle 1904)
Τῇ δὲ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ὀψὲ δὲ σαββάτων, ἤρξατο Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.

Key differences with SBLGNT (2010):

• The SBLGNT (2010) reverses the order of the initial clauses, presenting Ὀψὲ δὲ σαββάτων first, followed by τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων.
• The SBLGNT (2010) employs the verb ἦλθεν (came) instead of ἤρξατο (began), resulting in ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον (Mary Magdalene and the other Mary came to see the tomb).

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG):

The NA28 critical edition largely aligns with the SBLGNT for Matthew 28:1, particularly in the ordering of the clauses and the choice of the verb ἦλθεν. The phrase ὀψὲ δὲ σαββάτων itself is textually stable, with no significant variants impacting its core lexical meaning. The primary textual debate for this verse concerns the stylistic ordering of the introductory temporal phrases and the specific verb used for the women’s action.

Lexically, BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature) notes that ὀψέ, primarily an adverb meaning “late” or “later,” can function as an “improper preposition” when followed by a genitive, conveying the sense “after.” Matthew 28:1 is explicitly cited as an instance of this usage, meaning “after the Sabbath.” BDAG further clarifies that the plural τὰ σάββατα (genitive σαββάτων) frequently refers to a single Sabbath day in the New Testament and the Septuagint, and can also denote “the week.” This usage is supported by numerous examples from Hellenistic Greek and biblical texts, as cited by scholarly discussions within the provided source material and in works like Blass-Debrunner-Funk (BDF).

Kittel (Theological Dictionary of the New Testament, TDNT) provides an extensive entry on σάββατον, tracing its Hebrew roots and detailing its multifaceted usage in the LXX and NT. It confirms that σάββατον can refer to the Sabbath day itself, the entire week (as in “first day of the Sabbaths” for the first day of the week), and the Sabbath institution. This background reinforces the understanding that σαββάτων in Matthew 28:1, despite its plural form, most likely refers to the singular Sabbath day that had just concluded. TDNT’s discussion of ὀψέ would likewise trace its semantic development from “late” to “after” in specific grammatical constructions, supporting the interpretation of its prepositional function.

Translation Variants

The phrase ὀψὲ δὲ σαββάτων presents a significant challenge for translation, revolving around two main grammatical and rhetorical considerations: the function of ὀψέ and the reference of σαββάτων.

Grammatical Analysis

• Function of ὀψέ: Primarily an adverb meaning “late” or “later,” ὀψέ‘s usage with a genitive object, as seen in Matthew 28:1, is debated. Some grammarians, including Blass/Debrunner and A.T. Robertson, acknowledge its capacity to function as an “improper preposition,” equivalent to “after.” This interpretation is bolstered by extra-biblical examples, such as those cited from Philostratus (3rd cent. AD) and further adduced by Danker (BDAG). This view posits that the genitive specifies the temporal point *after* which an action occurs. Conversely, other scholars, such as H.A.W. Meyer and H. Alford, emphasized ὀψέ‘s adverbial sense, suggesting “late in the period specified by the genitive.” They resolved the apparent chronological difficulty in Matthew 28:1 by positing a Roman day reckoning (sunrise to sunrise), where “late in the Sabbath” could refer to Saturday evening. However, this interpretation often conflicts with the Jewish reckoning of days (sunset to sunset) and the immediate context of “as it began to dawn toward the first day of the week.” Thayer’s lexicon (1963 printing) strongly supports the “after the Sabbath” interpretation for Matthew 28:1, stating “no other interpretation is possible” in this context.
• Reference of σαββάτων: The genitive plural σαββάτων is a point of contention. While grammatically plural, it is a well-attested idiom in the New Testament and Septuagint to refer to a single Sabbath day (e.g., Luke 4:16; Acts 13:14). It can also denote “the week,” as in the phrase “first day of the Sabbaths” (μία σαββάτων) for “first day of the week.” Given the context of Matthew 28:1a immediately preceding τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων (“as it began to dawn toward the first day of the week”), the most plausible referent for σαββάτων is the single Sabbath day that had just concluded. This understanding avoids the semantic ambiguity of referring to multiple Sabbaths or an entire week.

Rhetorical Analysis

The phrase ὀψὲ δὲ σαββάτων serves a critical rhetorical function in establishing the precise temporal setting for the discovery of the empty tomb and the subsequent resurrection narrative. Its accurate interpretation is paramount for understanding the chronology of the passion week. The phrase’s placement, immediately before the women’s arrival at the tomb “as the first day of the week was dawning,” necessitates a temporal marker that bridges the Sabbath (Saturday) and the initial hours of the resurrection day (Sunday). The interpretation of “after the Sabbath” logically situates the event in the early hours of Sunday morning, consistent with the dawning of the new day. The alternative, “latter of the Sabbaths,” creates ambiguity and challenges the clear chronological flow of the narrative, as it is less idiomatic and requires a strained interpretation of “Sabbaths” to make sense within the immediate context.

Conclusions and Translation Suggestions

Based on the lexical, grammatical, and rhetorical analysis, the prevailing scholarly consensus supports the interpretation of ὀψὲ δὲ σαββάτων as signifying the period immediately following the Sabbath, as the first day of the week was commencing. The understanding of ὀψέ as an improper preposition meaning “after,” combined with the idiomatic use of plural σαββάτων for a single Sabbath day, provides the most coherent and contextually appropriate translation.

1. “Now after the Sabbath, as the first day of the week was dawning…”
   This translation reflects the most widely accepted lexical understanding of ὀψέ functioning as an improper preposition with the genitive, meaning “after,” and interprets σαββάτων as referring to the singular Sabbath day. It accurately places the event in the early hours of Sunday, immediately following the conclusion of the Sabbath.
2. “Now at the close of the Sabbath, as the first day of the week was dawning…”
   This option, while less common for this specific verse, interprets ὀψέ adverbially as “late” or “at the close of,” still associating σαββάτων with a single Sabbath day. It attempts to convey a transitional moment from Saturday evening into Sunday morning, though it risks implying the women were at the tomb *before* the Sabbath fully ended, which clashes with the “dawning of the first day” (Sunday) that immediately follows in Jewish time reckoning.
3. “Now towards the end of the Sabbaths, as the first day of the week was dawning…”
   This rendering emphasizes the plural nature of σαββάτων, translating it as “Sabbaths” or “weeks,” and maintains an adverbial sense for ὀψέ. However, this interpretation is generally considered less plausible given the idiomatic use of τὰ σάββατα for a single Sabbath day in the New Testament, and it introduces an unnecessary ambiguity regarding which “Sabbaths” are being referenced.