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A Thursday Crucifixion and A Friday Lie

Since Satan is the ruler of this world (John 14:30) and the whole world lies in the evil one (1 John 5:19), it should be no wonder that the world can't even get the day on which Christ was crucified right. It is predominantly taught that Jesus was crucified on "good Friday." This is a lie, and it makes Christ out to be a liar, which well fits the Devil's scheme (Revelation 12:9; 13:6).

I. Three Days and Three Nights

If Jesus was crucified on Friday, then He was only in the grave for two nights, but He said He would be there for three.

For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. (Matthew 12:40; see also Luke 11:29-30)1

Jesus speaks here of three days and three nights. It should be obvious, since He speaks of both day and night (as in Jonah 1:17), that He is addressing the issue of daylight and night darkness. In other places He simply speaks of three days (Mark 8:31; 9:31; John 2:19). Here in Matthew 12:40 He refers to a specific number of days and nights.

Jesus rose from the dead "while it was still dark" (John 20:1). This is evident by the fact that "the stone had been taken away from the tomb" "while it was still dark" (John 20:1). Thus, there was no third daytime in which He was in the grave - no third night, and no third day - if He was crucified on Friday (that is, the sixth day of the week).

Since Jesus rose "while it was still dark," a Friday crucifixion only has two days, that is, daylight in two days - Friday and Saturday. It only has two nights in it - Friday night and Saturday night.

Moreover, it is well substantiated that Jesus rose from the dead on the third day (Matthew 16:21; 17:23; 20:19; 27:64; Mark 8:31; 9:31; 10:34; Luke 9:22; 18:33; 24:7, 46; John 2:19; Acts 10:40; 1 Corinthians 15:4).2 It is also recorded that this third day was "the first day of the week" (Mark 16:9, πρωτη σαββατου [prôtê sabbatou], more literally, "first from sabbath"). Yet, this "first day of the week" did not begin on Sunday morning, but rather Saturday night.

In Scripture, the days start in the evening, as it is written,

So the evening and the morning were the first day. (Genesis 1:5; see also Genesis 1:8, 13, 19, 23, 31; Daniel 8:26, 14 ["days" is actually in the Hebrew, "evening and morning"])

In Leviticus, speaking of the Day of Atonement, the Lord told the Israelites,

It shall be to you a sabbath of solemn rest, and you shall afflict your souls; on the ninth day of the month at evening, from evening to evening, you shall celebrate your sabbath. (Leviticus 23:32)

Leviticus 23:32 exemplifies the twenty four hour day went from evening to evening, unlike our present time clock that runs from midnight to midnight (12am to 12am). Therefore, the third day actually started at the beginning of Saturday night and ended at dusk on Sunday evening. Thus, the night that began on Saturday night was the last night Jesus was in the grave.

Furthermore, Jesus rose early in the morning (Mark 16:9)3 "while it was still dark" (John 20:1) on the third day (Mark 16:9), that is, on that third night. Thus, it doesn't take a mathematician to count the nights backwards to see He was crucified on Thursday and not on Friday. With a Thursday crucifixion, there is Thursday night, Friday night, and Saturday night - three nights. With a Thursday crucifixion, there is Thursday day, Friday day, and Saturday day in which He was in the grave - three days. With a Friday crucifixion there is only Friday and Saturday night - two nights, not three; and there is only Friday and Saturday days - two days, not three.

II. The 14th and 15th of Abib

In determining when Christ died and rose again, it's important to establish specifically what day on which Christ was crucified in relation to the Passover. This is helpful to understand further that He was indeed crucified on Thursday. 1 Corinthians 5:7 says Christ is our Passover. Exodus 12, Leviticus 23:5, and Numbers 28:16 mark the Passover to be on the 14th. That's the day Christ died on the cross - the 14th of Abib.

This can be seen via the fact that Jesus and his disciples celebrated the Passover the night before He was crucified (Matthew 26:17-20; Luke 22:7-15). They kept the Passover on the 14th of the first month (Exodus 12:2-6; Mark 14:12), the month of Abib (Deuteronomy 16:1). This Passover was held at the beginning of the 14th at twilight (Leviticus 23:5, or more literally, "between the evenings" בֵּין הָעַרְבָּיִם [bêyn hâ`arbâyim]).4 This 14th day of the month of Abib began in the evening, the same evening Jesus and the disciples kept the Passover, and continued on through the daylight hours of His crucifixion and burial.

We know this Passover Jesus and His disciples celebrated was the beginning of the 14th, and not the end of the 14th (which is important to understand), because Numbers 33:3 says,

They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Passover the children of Israel went out with boldness in the sight of all the Egyptians.

Numbers 33:3 declares the date in which the Israelites departed from Egypt as the fifteenth, the day after the Passover.5 This shows the night in which the Lord passed over the sons of Israel and killed the firstborn of Egypt was the night of the 14th. Thus, the command of Exodus 12:6 to kill the lamb (or goat, Exodus 12:5) "at twilight" on the 14th was a command to kill it at the beginning of the 14th. They ate it that night (Exodus 12:8), which was the same night the Lord passed over the sons of Israel (Exodus 11:4-7; 12:13, 23,29-30) and killed the firstborn of Egypt at midnight (Exodus 11:4; 12:29).6

Therefore, when it is understood that Christ died on the 14th (Thursday), then it is understood that the next day is the 15th (Friday). That next day, the day after the crucifixion, was a sabbath day.7

III. The Sabbath

The gospels are clear that Jesus was crucified immediately before the Sabbath (Luke 23:54). They are also clear that He rose from the dead immediately after the Sabbath (Mark 16:1-2). But what is not typically understood is that the gospels are speaking about two different Sabbath days. There was the Friday Passover Sabbath of the 15th (Leviticus 23:6-7), and immediately afterwards was the regular weekly Sabbath (the 16th, Saturday).

In the law there is more than just the regular weekly Sabbath (e.g. Leviticus 16:29-31; 23:24, 39-43; 25:2-7, 8-17), and in this case, the Passover celebration actually has four sabbaths in it. One on the 14th (Exodus 12:16), one on the 15th (Leviticus 23:6-7), one on the 20th (Exodus 12:16), and one on the 21st (Leviticus 23:6-7). The gospels only specifically mention the Passover Sabbath of the 15th and then the regular weekly Sabbath. But nonetheless, according to the law (Exodus 12 & Leviticus 23), from the time of Jesus' crucifixion and most of the time He was in the grave was a Sabbath rest, three Sabbaths in a row.8

Now, not only was this 15th of Abib a Sabbath day, but it was also a second Passover meal, which explains the two Passovers seen in the gospels (e.g. Mark 14:12; John 18:28). There was the Passover meal that Christ celebrated before He was crucified (Mark 14:12-17), and there was the anticipated Passover that came immediately after the day He was crucified (John 18:28). Speaking of this same day (the 15th) where they were to "remember the day in which you came out of the land of Egypt" (Deuteronomy 16:3) it says,

You may not sacrifice the Passover within any of your gates which the Lord your God gives you; but at the place where the Lord your God chooses to make His name abide, there you shall sacrifice the Passover at twilight, at the going down of the sun, at the time you came out of Egypt. (Deuteronomy 16:5-6)

"At the going down of the sun, at the time you came out of Egypt" equals the beginning of the 15th (Numbers 33:3). Therefore, we have at the time of Jesus' crucifixion, there were not only three sabbaths (the Passover Sabbaths of the 14th and 15th and the regular weekly sabbath), but there were also two Passover meals, as John exemplifies.

Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover. (John 18:28)

This is early morning of the day Jesus was crucified, and the Jews, in anticipation of eating the Passover, dared not enter the Praetorium. Also, John 19:14 notes,

Now it was the Preparation Day of the Passover, . . . .

It was the day in which they prepared for the coming Passover Sabbath, that is, the coming 15th of the month of Abib. This Preparation Day (the 14th) is mentioned also in Matthew 27:62; Mark 15:42; Luke 23:54; and John 19:42.

IV. The Great Sabbath

The unique Sabbath mentioned in John 19:31 Illustrates further there is more than just a weekly Sabbath in view in the gospels.

Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away.

The Sabbath mentioned here is clearly set apart from the regular weekly Sabbath. At the very least, it is noted as unique. It was a "high day." It actually more literally reads, "for great was the day of that Sabbath" (ην γαρ μεγαλη η ημερα εκεινου του σαββατου [ên gar megalê hê hêmera ekeivou tou sabbatou]). This wording sets it apart from the regular weekly Sabbath, for it speaks of "that Sabbath" distinguishing it from the normal Sabbath.

V. Sabbaths

When beginning to speak of the resurrection, all four of the gospels mark the day as "the first day of the week" (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1, 19). The terminology in the Greek is more literally, "one from sabbaths" (μιαν σαββατων [mian sabbatôn] Matthew 28:1) or "and on the one from the sabbaths" (τη δε μια των σαββατων [tê de mia tôn sabbatôn] Luke 24:1; John 20:1).9

When it is understood that there were actually three sabbaths, then it would appear that this statement in the Greek is marking the day as the one from the three sabbaths just past. Yet, that is not necessarily conclusive. The reason being, Acts 20:7 and 1 Corinthians 16:2 indicate that this kind of language in the Greek can be used, as is translated, for "the first day of the week."

In Acts 20 it says,

But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days. Now on the first day of the week, when the disciples came together to break bread, . . . . (Acts 20:6-7)

In Acts 20:7 "the first day of the week" is more literally, "and on the one from the sabbaths" (εν δε τη μια των σαββατων [en de tê mia tôn sabbatôn]). For context, Acts 20:6 gives the general time in which this "one from the sabbaths" lands. It is after the Days of Unleavened Bread, and after five days plus seven more days have past. This makes it at least appear not to be a similar situation as in the gospels where three (or two) sabbaths in a row have taken place.

Acts 20 states it was after the Passover, and it might be assumed there was not two or three sabbaths in a row in Acts 20:7. Yet, this is not conclusory, because it would depend on the time of year this Passover came in relation to the feast of weeks (Leviticus 23:15-22).

The feast of weeks has inherently in it two sabbaths in a row (Leviticus 23:15-16, 21). And, since the feast of weeks is celebrated based on the feast of firstfruits (Leviticus 23:10, 15), and the Biblical months do not necessarily follow the solar year, there is no way to Biblically conclude there was no two or three sabbaths in Acts 20:7.

Someone might argue that there is no way a double or triple sabbath could be found in Acts 20:7 based on the modern day Jewish calendar. But the modern day Jewish calendar does not follow the Biblical calendar in every way. For example, Rosh Hashanah, "Head of the Year" or "First of the Year," does not fall on the Biblical head of the year. The Biblical head of the year, or first of the year, is just before Passover (Exodus 12:2). The first month of the year in the law is the month of Abib (Deuteronomy 16:1). In the modern Jewish calendar, Rosh Hashanah falls on the first of the seventh month, which is called in the modern Jewish calendar, Tishri (תִּשְׁרִי [tishri]). The seventh month in the Bible is called, "Ethanim" (אֵתָנִים ['êthâniym], 1 Kings 8:2). Just in this one example, it can be seen there is quite a big difference between the modern Jewish calendar and the Biblical calendar.

Moreover, the Jewish calendar, although it is a lunar calendar, also follows the solar calendar as well, adding an additional month on occasion ( There is no evidence of this practice in Scripture.10

Therefore, Acts 20:7 is not completely solid evidence for an idiomatic usage of "the one from the sabbaths" to describe simply "the first day of the week." 1 Corinthians 16:2 is a stronger case.

Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. (1 Corinthians 16:1-2)

Here, "the first day of the week" in the Received and Majority Texts is more literally, "one from sabbaths" (μιαν σαββατων [mian sabbatôn]). Yet, the Critical Text reads, "one from sabbath" (μιαν σαββατου [mian sabbatou]), singular.

It should be evident from the context that Paul is speaking of a weekly practice, and not a rarely occurring occasion in which two or three sabbaths pass throughout the year. Thus, if one follows the Received or Majority Text, this puts in question the phrases in the gospels as to whether they are to be taken literally or idiomatically.11

Finally, Matthew 28:1 does use different wording. In the latter part of Matthew 28:1 it does indeed identify the day as "one from sabbaths" (μιαν σαββατων [mian sabbatôn]), but the beginning of the verse reads this way, οψε δε σαββατων (opse de sabbatôn) "and after sabbaths." This statement is literally true! It was indeed "after sabbaths," three sabbaths to be precise. Christ rose from the dead after the Thursday (14th) and Friday (15th) Passover Sabbaths and after the Saturday Sabbath. It was indeed "after sabbaths."12


1. The sign of Jonah (Luke 11:29-20) is coming from the grave (Sheol, Jonah 2:2). Jonah called "the belly of the great fish" (Matthew 12:40) "the belly of Sheol" in Jonah 2:2. Jonah was in Sheol (the grave) for three days and three nights (Matthew 12:40). "The heart of the earth" in Matthew 12:40 equates to "the belly of Sheol" in Jonah 2:2. See also Jonah 2:6.

The Hebrew word Sheol, שְׁאוֹל (sheol), is used for the grave (e.g. Genesis 37:35; 42:38; 44:29, 31; 1 Samuel 2:6; Job 14:13; Psalm 6:5; 88:3; 89:48; 141:7; Ecclesiastes 9:10), hell (e.g. Deuteronomy 32:22; Psalm 9:17; 55:15; Proverbs 5:5; 7:27; 9:18; 15:24; 23:14; Isaiah 5:14), and apparently both the grave and hell (e.g. Job 24:19; Psalm 49:15; 86:13).

2. Scripture reveals it was both "after" the third day (Mark 8:31) and "on" (Mark 9:31) the third day, and both are true; it just depends on how the math is done. When counting the days in regards to daylight, we can see He rose after the third day, because He went into the grave on Thursday evening before dark (Mark 15:42-47; Luke 23:54). Thursday was then the first day, daylight, in which He was in the grave. Friday was the second day. Saturday was the third day in which there was daylight when He was still in the grave. Thus, it was after the third day, the third daylight, in which He rose from the dead, because He arose sometime after that third daylight, but before the fourth daylight (John 20:1).

When counting by night, Thursday night was the first night ("day"). Friday night was the second night ("day"). Saturday night was the third night ("day"). Thus, when counting by night, He rose from the grave on the third day, for it was yet night when He arose (John 20:1). That third night, being part of the 24 hour "day" from the beginning of Saturday night to the beginning of Sunday night, is considered the same day (24 hour day) in which He rose from the dead (Luke 24:13; John 20:19).

3. In Mark 16:9 "early" is the Greek word πρωι (prôi) and it means "early in the morning." It is found also only in Matthew 16:3; 20:1; 21:18; Mark 1:35; 11:20; 13:35; 15:1; 16:2; John 18:28; 20:1; Acts 28:23.

4. Both Matthew 26:17-19 and Mark 14:12-16 describe how the disciples went and prepared for this Passover. Afterwards, He came with His disciples for this Passover celebration "in the evening" (Matthew 26:20; Mark 14:17). From this wording, some might get the impression that the disciples were preparing for the Passover in the daylight. Yet, this "in the evening" actually says nothing, either way, whether it was already dark or not when the disciples went away to prepare for the Passover.

Both in Matthew 26:20 and Mark 14:17 the phrase "in the evening" can actually also be translated, "and being late" (οψιας δε γενομενης [opsias de genomenês] Matthew 26:20; και οψιας γενομενης [kai opsias genomenês] Mark 14:17). οψιας (opsias) is the word translated "evening" or "late," and "late" is a viable option (e.g. NKJV Mark 11:11).

When it is understood that the Passover was celebrated at the beginning of the 14th (Exodus 12:6-18), then it can be seen that the disciples were preparing for the Passover in the evening, in the dark (or at least at twilight), at the beginning of the 14th, because it says,

Now on the first day of the Feast of the Unleavened Bread the disciples came to Jesus, saying to Him, "Where do You want us to prepare for You to eat the Passover?" (Matthew 26:17; see also Mark 14:12)

Note it says, "on the first day of the Feast of the Unleavened Bread." The 14th, the Passover, had arrived, and they went to go prepare for it.

5. Exodus 12:17-18 states,

So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt. Therefore, you shall observe this day throughout your generations as an everlasting ordinance. In the first month, on the fourteenth of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening.

Clearly, with the day of the fourteenth given in Exodus 12:6, "that night" mentioned in Exodus 12:8 & 12, "this day" in Exodus 12:14, and this statement in Exodus 12:17-18 marking "this same day" as the fourteenth in which the Israelites are brought "out of the land of Egypt," it clearly declares the fourteenth as the day they left Egypt. If you read Exodus 12:31-42 the indication is likewise stating, "on that very same day" (Exodus 12:41). The context is the fourteenth.

So, how can Exodus 12 say they left on the fourteenth and Numbers 33:3 say they left on the fifteenth? By being both true. Remember, it was a massive crowd (Exodus 12:37) and it would take some time. Also, Deuteronomy 16:6 says they left "at twilight, at the going down of the sun" which is at the end of the fourteenth and the beginning of the fifteenth.

6. Another indication that Christ both celebrated the Passover and was crucified all on the same 24 hour day, the 14th of Abib, is the somewhat surprising statement made in John 13.

Now before the feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end, and supper being ended, . . . . (John 13:1-2a)

John says, "before the feast of the Passover" and "supper being ended." The supper that had ended was the Passover meal (Luke 22:7-15). How could this Passover be "before the feast of the Passover"?

In the law, there is a distinction made between the 14th and the 15th, yet they are described as virtually the same as well. Note Leviticus 23.

On the fourteenth day of the same month at twilight is the Lord's Passover. And on the fifteenth of the same month is the Feast of Unleavened Bread to the Lord; seven days you must eat unleavened bread. (Leviticus 23:5-6; see also Numbers 28:16-17)

Here we see a distinction made between the 14th and the 15th. The 14th is called "the Lord's Passover," and the 15th is called "the Feast of Unleavened Bread." Yet, the 14th is likewise a feast of unleavened bread (Exodus 12:14-15), as Exodus says the same thing Leviticus 23:6 says. "Seven days you shall eat unleavened bread." The Hebrew for this sentence is identical in Exodus 12:15 to Leviticus 23:6. Exodus 12 records the feast to be seven days long beginning on the 14th (Exodus 12:18) and running "until the twenty-first day of the month at evening" (Exodus 12:18), which marks it ending at the beginning of the 21st. Yet, Leviticus 23:6 marks seven days of eating unleavened bread beginning on the 15th and thus running from the 15th through the 21st.

In Luke 22:1 "the Feast of Unleavened Bread," the phrase used to describe the feast starting on the 15th in Leviticus 23:6, is called the "Passover," the term used in Leviticus 23:5 for the 14th.

Now the Feast of Unleavened Bread drew near, which is called Passover. (Luke 22:1)

Moreover, the following context in Luke 22 shows this anticipated Passover/Feast of Unleavened Bread to be that of the 14th, "when the Passover must be killed" (Luke 22:7). Mark 14:12 adds, "the first day of unleavened bread." That clearly marks it as the 14th, since that was indeed the first day of unleavened bread (Exodus 12:18). The 14th, which is indeed the first day of unleavened bread, comes before the 15th.

Furthermore, the 14th is clearly called the "Passover" (Leviticus 23:5; Numbers 28:16). Yet, so is the 15th. Deuteronomy 16 illustrates this even further. Speaking of the fifteenth Deuteronomy 16:1 says,

Observe the month of Abib, and keep the Passover to the Lord your God, for in the month of Abib the Lord your God brought you out of Egypt by night.

In this context, the timing of which the passage speaks is "at twilight, at the going down of the sun, at the time you came out of Egypt" (Deuteronomy 16:6). That was at the beginning of the fifteenth (Numbers 33:3).

So, even though the 14th is indeed the "Passover" (Leviticus 23:5) and "the first day of Unleavened Bread" (Mark 14:12), "the feast of the Passover" was yet to be on the 15th (Leviticus 23:6; Numbers 28:17), as John 13:1 says, "Now before the feast of the Passover." When it is understood that Christ and his disciples had already celebrated the Passover, yet this statement "before the feast of the Passover" is made in John 13:1, it shows it must be speaking about the Passover feast of the 15th of which Leviticus 23:6 speaks. Thus, this day which was "before the feast of the Passover" would have to be the 14th.

7. The 14th was also a sabbath day, even though the gospels seem to imply the day Christ was crucified was not a sabbath. Joseph buys fine linen in Mark 15:46 which seems to imply it was not a sabbath day. Also, Luke 23:54 says, "the Sabbath drew near," and the women "prepared spices and fragrant oils" which indicates they were not resting. Likewise, after this, in the context of the soon coming Sabbath (Luke 23:54), it states, "they rested on the Sabbath according to the commandment."

Yet, Exodus 12:16 is not unclear. Speaking of the 14th it says,

On the first day there shall be a holy convocation, and on the seventh day there shall be a holy convocation for you. No manner of work shall be done on them; but that which everyone must eat - that only may be prepared by you.

When Exodus 12:16 is compiled with Leviticus 23:6-7 it's evident the 14th, 15th, 20th, and 21st were all sabbath days.

8. This is quite picturesque. At salvation a believer is immersed into His death and resurrection (Romans 6:3-8; 8:30) and enters His sabbatical rest (Hebrews 4:1-10).

9. Mark 16:2 Critical text reads, τη μια των σαββατων (tê mia tôn sabbatôn) "on the one from the sabbaths." Received and Majority Texts read, της μιας σαββατων (tês mias sabbatôn) "of the one from sabbaths." John 20:19 Received and Majority texts read, "τη μια των σαββατων (tê mia tôn sabbatôn) "on the one from the sabbaths." Critical Text reads, "τη μια σαββατων (tê mia sabbatôn) "on the one from sabbaths."

10. Someone might argue there is evidence of the Biblical lunar calendar following the solar calendar via the Hebrew word for the first month, Abib (אָבִיב ['âviyv]). In modern Hebrew this word means, "spring" (i.e. spring time). In the Torah (law), besides being used for the first month, it is also used in Exodus 9:31 and Leviticus 2:14 for a fresh "head" of grain, thus perhaps indicating spring time.

This may certainly imply that the Exodus of the Israelites out of Egypt was during the spring time, but it does not mandate (necessarily) that the month of Abib always fell in the spring. That cannot be proven Biblically. Scripture does not address (either way) if there was any following of the solar year with the lunar calendar, as is done now with the Jewish calendar.

11. Also, the Greek New Testament bears witness in other contexts in which the plural term "sabbaths" is used where we might not think it would be. These passages are typically translated in the singular, but they are actually plural. For example, Matthew 12 more literally reads,

At that time Jesus walked through the grain fields on the sabbaths. And his disciples were hungry, and they began to pick the heads and eat. (Matthew 12:1, τοις σαββασιν [tois sabbasin], the Sabbaths)

Or, did you not read in the law that on the sabbaths the priests in the temple profane the Sabbath and are innocent? (Matthew 12:5, τοις σαββασιν [tois sabbasin], the Sabbaths)

And behold, a man was there who had a withered hand. And they asked him saying, "Is it lawful to heal on the sabbaths?" that they might accuse him. And he said to them, "What man is there out of you who, having one sheep, and if it falls into a pit on the sabbaths, will not grab it and raise it up? How different then is a man from a sheep! Therefore, it is lawful to do good on the sabbaths." (Matthew 12:10-12, τοις σαββασιν [tois sabbasin], the Sabbaths [3x])

Luke 4:16 more literally reads,

And He came into Nazareth, where He was brought up. And He went in, according to His custom, on the day of the sabbaths, to the synagogue, and stood up to read. (εν τη ημερα των σαββατων [en tê hêmera tôn sabbatôn], on the day of the sabbaths)

Acts 13:14 more literally reads,

But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the day of the sabbaths and sat down. (τη ημερα των σαββατων [tê hêmera tôn sabbatôn], on the day of the sabbaths)

Acts 16:13 more literally reads,

And on the day of the sabbaths we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. (τη τε ημερα των σαββατων [tê te hêmera tôn sabbatôn], and on the day of the sabbaths)

"Sabbaths" are also found in Mark 1:21; 2:23-24; 3:2, 4; and Luke 6:2. Luke 6:9 for the Majority and Received Texts has “the sabbaths." The Critical Text has “the Sabbath."

12. Mark 16:1 reads, διαγενομενου του σαββατου (diagenomenou tou sabbatou), more literally, "being through of the Sabbath."

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