This ambiguity has led some to propose that Jesus actually died on a Thursday, sundown Thursday to sundown Friday being a festal Sabbath, the first day of Passover, and sundown Friday to sundown Saturday being the weekly Sabbath. While some argue that the weekly Sabbath could be referred to in the plural, the form leaves open the possibility that there had been both a festal and a weekly Sabbath that week. Finally, and perhaps significantly, Matthew 28:1, which reads “In the end of the sabbath” in the KJV, actually has “sabbaths” (sabbatōn, genitive plural form) in Greek. Mark 15:42 also speaks of a preparation day in connection with Jesus’ death, which was “the day before the Sabbath.” The Greek here is unclear on whether the day before the Sabbath was the day on which Jesus had just died or whether it was the day which, in accordance with Jewish tradition, had just begun with sunset. John 19:31 refers to the Sabbath as a high day, connecting it with the “preparation day” of the Passover (see also 19:42), suggesting that perhaps it was a festal sabbath and not necessarily the weekly Sabbath (contrary to the explanatory LDS KJV note for 19:31c, it is just as likely that the “high day” was the Passover and not the day after the Passover meal). Should the “two days before the Passover” (14:1) be counted inclusively or exclusively? The day that the Passover lamb was killed (14:12) was in fact the afternoon before the Passover, which was also the first day of the feast of unleavened bread.Īlso, while it is true that Luke 23:53 says that “the Sabbath drew on” at sunset after Jesus was buried, John and Mark present potentially conflicting data. Likewise, Mark’s references to the Passover are sometimes obscure. Although the Gospels of Matthew, Mark, and Luke make the Last Supper a Passover meal, traditionally placed on Thursday, John suggests that Passover began the evening after Jesus was crucified. Other day markers beyond resurrection on Sunday morning, such as Passover and the Sabbath, are not as clear as they might at first appear. In reality, establishing a secure chronology is a little more complex. Sunday: “and very early in the morning the first day of the week” (16:2)
Saturday the “Sabbath’” (15:42 16:1 more below) Thursday: “And the first day of unleavened bread, when they killed the Passover” (14:12)įriday: “And straightway in the morning” (15:1) Wednesday: “After two days was the feast of the Passover” (14:1) Tuesday: “And in the morning, as they passed by, they saw the fig tree” (11:20) Monday: “And on the morrow, when they were come back from Bethany” (11:12) Sunday: “And when they came nigh unto Jerusalem” (11:1) The gospel of Mark, widely assumed to be the earliest of the written Gospel accounts, provides relative time markers, which, calculating back from the resurrection on the first day of the week, place Jesus’ triumphal entry on the previous Sunday. The only securely established day is the day of the Resurrection, which is explicitly identified as “the first day of the week” in all four gospels (Mark 16:2 parallels Matt 28:1 and Luke 24:1 John 20:1). 129-133) to propose a basic, working chronology that can be used for devotional purposes. Here, however, I have drawn upon some of the conclusions that I drew in God So Loved the World (pp. To make a devotional study of the Savior’s Final Week simpler, in past years and in my 2009 Ensign article, I avoided detailed chronological discussions. For most traditional Christians, the basic chronology of Jesus’ last week is fairly clear: he entered Jerusalem on Palm Sunday taught and prophesied for two or more days held the Last Supper and was arrested on Thursday evening died on Good Friday and rose from the dead the morning of Easter Sunday.
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