Lexical Summary opse: Late, evening, after Original Word: ὀψέ Strong's Exhaustive Concordance lateFrom the same as opiso (through the idea of backwardness); (adverbially) late in the day; by extension, after the close of the day -- (at) even, in the end. see GREEK opiso NAS Exhaustive Concordance Word Originfrom the same as opisthen Definition long after, late NASB Translation after (1), evening (2), late (1). Thayer's Greek Lexicon STRONGS NT 3796: ὀψέὀψέ (apparently from ὄπις; see ὀπίσω, at the beginning), adverb of time, after a long time, long after, late; a. especially late in the day (namely, τῆς ἡμέρας, which is often added, as Thucydides 4, 93; Xenophon, Hellen. 2, 1, 23), i. e. at evening (Homer, Thucydides, Plato, others; for עֶבֶר עֵת, Genesis 24:11): (Mark 11:( b. with a genitive (Winer's Grammar, § 54, 6), ὀψέ σαββάτων, the sabbath having just passed, after the sabbath, i. e.: at the early dawn of the first day of the week — (an interpretation absolutely demanded by the added specification τῇ ἐπιφωσκούσῃ κτλ.), Matthew 28:1 cf. Mark 16:1 (ὀψέ τῶν βασιλέως χρόνων, long after the times of the king, Plutarch, Numbers 1; ὀψέ μυστηρίων, the mysteries being over, Philostr. vit. Apoll. 4, 18); (but an examination of the instances just cited (and others) will show that they fail to sustain the rendering after (although it is recognized by Passow, Pape, Schenkl, and other lexicographers); ὀψέ followed by a genitive seems always to be partitive, denoting late in the period specified by the genitive (and consequently still belonging to it), cf. Buttmann, § 132, 7 Rem.; Kühner, § 414, 5 c. β. Hence, in Matthew, the passage cited 'late on the sabbath'). Keim, iii, p. 552f (English translation, vi., 303f) endeavors to relieve the passage differently (by adopting the Vulg.vesperesabbati, on the evening of the sabbath), but without success. ((Cf. Keil, Comm. über Matth. at the passage.)) Matthew 28:1 presents the word at the threshold between the Sabbath’s close and the dawning of the first day. “After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb”. Mark 11:19 marks the close of a day of public ministry: “And when evening came, Jesus and His disciples went out of the city”. In Mark 13:35 Christ applies the term illustratively in His Olivet discourse: “Therefore keep watch, because you do not know when the master of the house will come—whether in the evening, at midnight, when the rooster crows, or in the morning”. Chronological and Cultural Background First-century Jews reckoned the close of the day at sunset (Leviticus 23:32). The expression therefore pinpoints the twilight margin, a moment of transition when the day’s obligations cease and new possibilities emerge. In the Roman system, “evening” also opened the first of the four night watches (approximately 6 p.m.-9 p.m.), an ordering reflected in Mark 13:35. The overlap of Jewish and Roman timekeeping supplies the narrative texture of the Gospels, explaining why the evangelists can speak of both “after the Sabbath” and “at dawn” in the same breath (Matthew 28:1), or of a city emptying after sundown (Mark 11:19). Resurrection Narrative and the Dawn of New Creation Matthew anchors the women’s visit to the tomb in the lingering shadows of the Sabbath. The vocabulary underscores two truths: Patterns of Discipleship and Ministry Rhythm Mark 11:19 reveals Jesus disengaging from public confrontation in Jerusalem once evening arrived. The pattern models wise rhythms for servants of God: intense proclamation balanced by withdrawal, prayer, and rest (Mark 1:35; Luke 6:12). The reference also foreshadows His final departure from the temple (Mark 13:1-2), signaling judgment upon unbelief and mercy extended outside the city walls. Eschatological Vigilance In Mark 13:35 the term stands first in a list of four night watches. By singling out the opening watch, Jesus magnifies the uncertainty of His return. The admonition parallels 1 Thessalonians 5:6: “So then, let us not sleep as others do, but let us remain awake and sober.” The believer’s readiness must begin “in the evening,” not merely as the night advances. Watchfulness is a continuous moral posture grounded in the assurance of His imminent appearing (Titus 2:13). Implications for Ministry 1. Gospel proclamation often springs from liminal moments—social, cultural, or personal “twilight” seasons—when hearts prove most responsive. Liturgical and Devotional Applications Evening prayer traditions, whether family devotions or corporate vesper services, find biblical warrant in these passages. As daylight fades, worshipers recall the risen Lord who conquered death at the turning of the day, committing the unseen night to His keeping (Psalm 4:8). Harmonization with the Whole Counsel of Scripture The recurring motif of “evening” frames decisive divine actions: deliverance from Egypt began “at twilight” (Exodus 12:6), Elijah’s fire fell “at the time of the evening sacrifice” (1 Kings 18:36), and Daniel’s prophecy of Messiah was linked to “the evening sacrifice” (Daniel 9:21). In the Gospels the same segment of time ushers in the empty tomb and launches the Church’s unending vigil. Thus, from Exodus to Revelation the Scriptures unite dusk and dawn in a single story: the Lord who acts in the fading light is also the “Bright Morning Star” (Revelation 22:16). Englishman's Concordance Matthew 28:1 AdvGRK: Ὀψὲ δὲ σαββάτων NAS: Now after the Sabbath, INT: after moreover Sabbath Mark 11:19 Adv Mark 13:35 Adv |
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