When Was Jesus Crucified?

When Was Jesus Crucified?

First we examine the verses that speak of His death:


Mt 16:21 From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

Mt 17:23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Mt 20:19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

Mt 27:64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

Mr 9:31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

Mr 10:34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.

Lu 9:22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

Lu 13:32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

Lu 18:33 And they shall scourge him, and put him to death: and the third day he shall rise again.

Lu 24:7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

Lu 24:21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. (v 13 states that these men walked from Jerusalem to Emmaus “on the same day” that Peter witnessed the tomb empty; that means that they were speaking on the same morning that Jesus arose from the dead, the day after the Sabbath)

Lu 24:46 And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day:

Ac 10:40 Him God raised up the third day, and showed him openly;

1 Cor 15:3-4         For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures…


Mt 12:40 For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. (kardia tes ges)

Mt 26:61 … and said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

Mt 27:40 … and saying, ‘Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.’”

Mt 27:63 … saying, ‘Sir, we remember that that deceiver said, while he was yet alive, “After (meta with, after, among, within – most commonly “with”) three days I will rise again.”’”

Mr 8:31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after (meta – with, after, among, within – most commonly “with”) three days rise again.

Mr 14:58 We heard him say, “I will destroy this temple that is made with hands, and within (dia – through) three days I will build another made without hands.”’”

Mr 15:29 And they that passed by railed on him, wagging their heads, and saying, ‘Ah, thou that destroyest the temple, and buildest it in three days …”

Joh 2:19 Jesus answered and said unto them, ‘Destroy this temple, and in (en) three days I will raise it up.’”

Joh 2:20 Then said the Jews, ‘Forty and six years was this temple in building, and wilt thou rear it up in three days?’”


Did Jesus remain in the tomb three full days and three full nights, or parts of each of three days and nights, or did He make a cryptic reference to something other than the grave in His reference to Jonah’s whale in response to the “sign” that He was Messiah? Did Jesus die on Friday, Thursday, or Wednesday? Can we determine that answer for certain, and does it really matter?

The only way to find the answer is to calculate from the information that is known, in order to determine which day Jesus was crucified. Whereas some details are specified in the text, others are not, but can be deduced from what has been revealed. Because we know that Jesus was risen by sunrise on the first day of the week after Passover, we should be able to calculate from the rest of the information provided by the gospel writers, and some historical reports from the letters written after the fact, how many days and nights Jesus remained in the tomb, and therefore on what day of the week He was killed

Early in the morning on the first day of the week – first day of the week is the day after the weekly Sabbath, and begins in the evening rather than the morning because days were counted as evening/morning in the Jewish custom. To compare to our week, Friday night and Saturday daytime would be the Sabbath, Saturday night and Sunday daytime would be the first day of the week. The days were considered to run from 6 am to 6 pm, and nights from 6 pm to 6 am. For this reason, the legs were broken before sundown, so that the prisoners would die and the bodies would not be on the crosses on the Sabbath, since it was an ‘high’ Sabbath, being Passover. (Jn 19:31) Moreover, as good Jews and religious leaders, Nicodemus and Joseph would have prepared the anointing, and treated and buried the body before the 6:00 p.m. start of the Sabbath, and the women would have had to purchase the spices they required before that time as well. (John 19:38-42; Luke 23:54-24:1)

Evening/morning = preparation day (our Thursday night + our Friday day) first night and first day?

Evening/morning = Sabbath (our Friday night + our Saturday am) – second night, second day

Evening/morning = first of week – (our Saturday pm, our Sunday am) Third night; third day per Luke 24:21, but counting from exactly which point in time? From Christ’s arrest or from His death?


There is debate within the professing church whether Jesus ate the Passover with His disciples before He died, or if He ate some other meal with them, in preparation for the Passover, which would be the day He died. Understanding the historical feast is necessary to ‘count’ the days properly and apply the text properly.

Examination of the four gospels provides the answer to the question of what meal Jesus ate with the 12. Matthew’s gospel specifically states, “Now the first of the unleavened bread, the disciples came to Jesus saying to him, ‘where wilt thou that we prepare for to eat the Passover?’” after which, he wrote that they went where Jesus instructed, “… and they made ready the Passover.” (Matthew 26:17 – )

Mark’s gospel is more clear, “And the first day of unleavened bread, when they killed the Passover, his disciples said to Him, ‘Where do you desire that we go and prepare that you may eat the Passover?’”, after which Mark writes that they, “made ready the Passover…” and He came with the twelve to eat.

In neither of these gospels, does it say that the meal they gathered to eat at that time, was itself the Passover, but the text certainly implies that the Passover meal they prepared is the meal that they ate. They did prepare the Passover before the meal, and in keeping with the requirements, it would have been prepared quickly to be eaten “the same night”.

Luke’s gospel likewise is very clear: “Then came the day of unleavened bread when the Passover must be killed, and He sent Peter and John saying, ‘Go and prepare us the Passover that we may eat.’” (22:7 -) Verse 13 again confirms that “they went …. and they made ready the Passover.” Reading further, we find, “And when the hour was come, he sat down and the twelve apostles with him. And He said to them, ‘I with desire have I desired to eat this Passover with you before I suffer, for I say to you, I will not any more eat of it until it be fulfilled in the kingdom of God.’” According to Luke, Jesus was eating the Passover with the disciples, which was His deep desire before He “suffered”. He did not eat the Passover with them after He died or rose; He referred to the meal as “this Passover”, indicating both that the meal was certainly the Passover meal, and that there was something special about this particular Passover, which He so fervently desired to share with them. (Lk 22:15)

Following Exodus 12 carefully, we see that the lamb is to be taken on the tenth day of the first month of their year, and kept until the 14th day of the month, at which time it is to be killed “between the evenings”, roasted and eaten at night with unleavened bread. Beginning on the fourteenth day of the first month, they were to observe the feast of unleavened bread for a full seven days until the evening of the twenty-first day. The feast began at evening, ended at evening, with the requirement to use only unleavened bread. Thus, we can more properly understand Luke’s phrasing, “Then came the day of unleavened bread, when the Passover must be killed”. The “day” began the evening of the fourteenth, with the requirement to have purged the house of leaven, symbolic of the purging of sin from the household of God, in preparation for the Passover lamb, that would purchase the life of the first-born through its death “between the evenings” of either the 13th and 14th or the 14th and 15th of the month. Based on the Exodus description and instructions, it would have been killed and roasted beginning on the morning of the fourteenth day, which follows the night of the 14th and precedes the evening of the 15th.

John’s gospel provides a great deal more of Jesus’ interaction with the disciples at that last meal. Chapter thirteen begins with the account of Jesus washing the feet of His disciples. “Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them to the end.

Supper being ended …. Jesus …. rose from supper and laid aside His garments, and took a towel and girded Himself …. and began to wash the disciples’ feet.”

First of all, this meal at which He washed the feet was clearly the same meal described in the other three accounts as His final supper with the disciples. It is the same meal at which Judas is exposed as the betrayer, with Christ’s interaction with him at the table concerning that event, and is the same meal that is immediately followed by His praying in Gethsemane while His friends slept, and by His arrest in the garden. Therefore, this meal accounted by John is that same “last supper” from the previous three gospels.

Some people insist that John has written that this meal was “before the Passover”, but this is incorrect. One word in the English translations that misleads the readers, which does not exist in the original text, is the word “when”: “Now before the feast of the Passover when Jesus knew that His hour was come…. [Jesus] loved [his disciples] to the end…” But the text does not include the word “when”, and read as it is written, the conflict between John’s gospel and the other three is eliminated: “Yet Jesus, having perceived before the festival of the Passover that his hour has come that he may proceed from this world to the Father, loving His own in the world, loved them to the end. (consummation – telos) Rather than a statement about what night they ate supper, the statement was that Jesus, having perceived that His crucifixion was upon Him, continued to love His disciples until the fulfilment of all that had to come. Part of that love was demonstrated in His washing their feet, and the teaching they were to receive from it. He had not become consumed with the thoughts of His own death such that He withdrew Himself from them, but rather continued to love them fully through the celebration of this particular Passover meal with them, which He had so fervently desired to do (Lk 22), and all that He had planned to say to them and do with them that night before He was arrested, in part to prepare them for what was about to happen – preparing them for the future when this night would finally make sense to them – and in part to prepare them for the eternal message they would ultimately only understand after His resurrection. There is no denial in John’s text of this meal being Passover; rather John has continued in his unique style of communication which has confused many English readers because the phrasing in English is difficult, to confirm that this was indeed Passover, by which time Jesus knew His time was come, but kept His focus on His ministry to His followers who would become His ambassadors and the witnesses of His resurrection to the entire world.

Consistently with the specific statements of the synoptic gospel writers, and the confirmation of John’s single reference, Jesus Christ ate His last Passover meal with His disciples on the same night in which He was arrested, which night immediately preceded His death. If Christ’s last meal was not the Passover, as the text clearly states, we are left without any way to know what the Scripture can mean when clear statements are given. But if Christ ate that Passover, then became “our Passover”, Passover itself was forever changed. (1 Cor 5:7)


According to Jewish law, the lamb for the Passover was to be killed “between the evenings” beginning with the fourteenth day of the first month of their year. (Exodus 12:2-6) The English translations tend to read that the lamb was to be killed “in the evening”, but that is not what the Hebrew text reads. Following the translation literally, Christ’s death conformed perfectly in time to the requirement, as He died in the afternoon after the ninth hour (about 3:00 pm) and before the start of the Sabbath, around 6:00 pm, which means that He was killed between the evening of His last supper and the evening that began that Sabbath.

The lamb was to be killed “between the evenings” roasted with fire and eaten on the same night that it was killed. (Exodus 12:8) The salvation brought by the lamb from the death of the first-born would be purchased the same night that lamb died.

Jesus was arrested the same night on which He ate His last Passover with His disciples, which was also the night beginning the Preparation Day. He was examined in His “trial” during the morning of Preparation day. He was hung on the cross around noon of the Preparation Day, and hung until sometime after the ninth hour, or about 3 in the afternoon. Jesus was crucified on the same day He was trialed, and He died on the same day He was hung on the cross, before sundown that day; He was deceased prior to the Sabbath for which the chief priests wanted the bodies removed from the crosses.

When evening arrived, Joseph took Jesus’ body to his own tomb. (Mt 27:57; Mr 15:42-46; Lk 23:54; Jn 19:14, 31; 42) Mark’s gospel specifies that this day was “the preparation”, the day before the Sabbath; he does not indicate that there was anything exceptional about that Sabbath. All gospels confirm that Christ died on Preparation Day, and was entombed at the close of that day. Since all four gospels confirm that Christ ate the Passover meal with His disciples, which He Himself stated, this Preparation could only be for a regular weekly Sabbath following after the Jewish Passover and inside of the week of Unleavened Bread.

Sin was removed only when the Lamb was slain. In Christ’s death, Passover was not only re-focused from the escape from enslavement to Egypt to freedom from the penalty of sin through Christ’s propitiation, but became the new Passover that made possible the “week of unleavened lump” which is the spiritual body of Christ which is free from all taint of sin. Whereas the physical leaven was left out of the bread in Egypt because they were to eat in haste, and had no time for bread to rise, the leaven of sin was to be removed for all time, for all men, for all circumstances, that we may be able to walk free of the crushing weight of death from sin, and into newness of life.


The tomb was found empty “early in the morning on the first of the week”, which is equivalent to our Sunday morning. Matthew’s interesting phrasing is, “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 sepulcher…” (YLT Mt 28:1) Young’s Literal translation more accurately reflects the original Greek text than does the KJV. Verbatim, the text is rendered, “evening yet of Sabbaths to the lighting up (enlightening) into one of Sabbaths came Mary the Magdalene, and the other Mary to behold the sepulcher.” The first “Sabbath” is plural, consistent with the proposition that there were two Sabbaths in a row: the regular Sabbath and the “high” Sabbath of the Passover. This by no means proves that idea, but gives reason to further investigate this explanation. In any case, we see the women coming early at the end of what may have been multiple Sabbaths, but certainly the end of the Sabbath, as the day was just beginning to dawn.

An argument offered to defend the need for a second day between Christ’s death and His resurrection, is that the women would have needed a working day after the Sabbath to purchase the spices they required for His body. Again, Mark’s gospel helpfully specifies that, “when the Sabbath ended” the women had bought spices to anoint the body, and came “very early in the morning the first of the week …. at the rising of the sun.” Western thinking has these women having to have had a daytime in which to shop between the end of Sabbath, around 6 pm, or sundown, and this early-morning visit, but in keeping with Sabbath regulations, businesses would have closed by evening the day Jesus was crucified, and could have opened again by sundown or around 6 o’clock as we measure it, the following evening. The women could possibly have purchased the spices in the evening following the close of Sabbath, what we would consider the same “day” as the Sabbath, or equivalent to our Saturday evening after sundown, Saturday daytime until sundown being that Sabbath day.

However, Luke states unequivocally, “Now upon the first of the week, very early in the morning …” the women came to the tomb with the spices they had prepared. Luke wrote in chapter 23, verses 54-56 that the women, on preparation day, as the Sabbath “drew on”, “returned and prepared spices and ointments, and rested the Sabbath day according to the commandment.” Based on this wording, the women had returned to their own homes before the Preparation Day had closed – the day Jesus was killed -and prepared the balm prior to their Sabbath rest. No extra day was needed after the Sabbath for them to purchase or prepare their ointment; the women had done their work before the Sabbath began, and were ready first thing in the morning, on the first day of the week, to anoint Christ’s body according to custom; if they purchased the materials, it would have been done prior to their preparing it, which necessarily was before the close of Preparation Day.

John provides a little more information in that he tells us that Nicodemus who had met Jesus at night some time earlier, assisted Joseph in removing the body and “… [winding] it in linen clothes with the spices” which they had previously acquired or prepared. (19:38-42)

John’s record reads that, “the first of the week, Mary Magdalene came early, when it was still dark, to the grave …”

The gospel accounts are unanimous that the women, then the men, came to the tomb on the “first day of the week” very early in the morning, before the day had fully dawned, and was still dark. The Jewish week began at sundown or evening of what we call Saturday night, and dawned half-over on our Sunday morning. This is why the Christian church celebrates the resurrection of Christ on Sunday, and why the new habit developed of gathering for worship and teaching on Sunday rather than the Jewish Sabbath that corresponds to our Saturday.

Thursday – arrest Friday – trial Friday – crucifixion Saturday – tomb Saturday – tomb SUNDAY -resurrection third day since arrest
Wednesday – arrest Thursday – crucifixion Thursday – tomb Friday – tomb Friday – tomb Saturday – tomb Saturday – tomb Sunday – risen third day since crucifixion



Some protest that Jesus said He would be three days and three nights in the tomb, so it is not possible for Him to have been buried Friday afternoon and risen by early in the morning on Sunday, because those are not enough days. Some commentaries note in response that the Jewish habit was to refer to any part of a day as a day, rather than to specify a fraction of a day, removing any conflict between Jesus’ sole reference to Jonah’s prophecy and the duration of time that Christ actually spent in the tomb.[1]

“For even as was Jonah in the belly (cavity) of the sea-creature (ketous) three days and three nights thus shall be the son of the man in the heart of the earth (land) three days and three nights.” Matthew 12:40

The passage to which Jesus here refers is Jonah 1:17: “and YWHW prepared great fish to swallow up Jonah and Jonah was in the belly (bowels) of the fish three days and three nights.” In both passages, the original text does read “three days” and “three nights”. In order for Jesus’ words, and His reference to Jonah’s time, to be meaningful at all, He must be referring to literally three literal days and literal nights. But how do we reconcile the many accounts and His own prophecies that He would rise “on the third day” with His prophecy that He would be “three days and three nights in the heart of the earth”? Do we count Saturday evening to Sunday morning as one day? The men walking to Emmaus stated that “this is the third day since these things have come to pass”, so there is no doubt that Sunday morning was part of the third day.

What about the nights? Christ was entombed Friday and Saturday nights, and risen before Sunday night; the third night could only be Thursday, but He had not yet been killed, much less buried. How could that be one of the nights He was “in the heart of the earth” – unless being in the heart of the earth did not specifically mean that He was buried in the tomb. Could the fact that by Thursday evening, Christ was ‘as good as dead’, having surrendered Himself for the sins of the world, being arrested that night, and examined the following day, mean that He was considered to be already “in the heart of the earth”?

In attempt to provide three full days and three full nights in the tomb to appear to fulfill the Jonah prophecy, some propose that Christ was crucified on our Wednesday, but this can be rejected immediately. If Jesus had been crucified Wednesday, and entombed by Wednesday evening, He would have been arrested Tuesday night, and the count of days in the tomb would begin with Wednesday night, making the time too long to fit either prophetic structure or the historical reports of what happened. To rise in the morning on the first day of the week, Christ would have remained in the tomb Wednesday, Thursday, Friday, and Saturday night, which would be a fourth night in the tomb, and be rising in the morning of the fourth or fifth day, after having spent at least half of that day entombed. Jesus specifically said He would rise “on the third day”, and the reports after the fact confirmed that the resurrection morning was “the third day”, therefore He could not have been crucified and buried on Wednesday.

Some also propose that Christ was crucified on Thursday, which requires Him to have been arrested Wednesday night. This supplies sufficient full nights, but leaves us short one full day – unless one stretches the idea to combine the partial afternoon when Christ was first buried and the partial morning of His resurrection. But this poses a problem, because Christ specifically said He would rise on the third day, and all historical accounts confirm that He did rise on the third day, and the 2 walking to Emmaus said that the first day of the week when Christ arose was indeed the third day, having explained that the things which had happened, from which it was the third day, were the arrest and crucifixion of Jesus. In other words, the “day” of arrest and death – evening plus daytime – was part of the count. If He had been arrested on Wednesday, and crucified on Thursday, the first day of the week would have been the fourth day, not the third, from those events.

There is no way to force the three days and three nights in Christ’s reference to Jonah, to conform to the consistent reports that Jesus rose from the dead on the third day, using days and nights in the tomb as the point of reference. Whatever Jesus specifically meant by “in the heart of the earth”, three full days and three full nights cannot refer to His being dead in the tomb, because the rest of the Scripture disallows that conclusion.


2588 καρδία      kardia       prolonged from a primary kar (Latin, cor, “heart”); n f;          AV-heart 159, broken hearted + 4937 1; 160

1) the heart

1a) that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life

1b) denotes the centre of all physical and spiritual life

1b1) the vigour and sense of physical life

1b2) the centre and seat of spiritual life

1b2a) the soul or mind, as it is the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavours

1b2b) of the understanding, the faculty and seat of the intelligence

1b2c) of the will and character

1b2d) of the soul so far as it is affected and stirred in a bad way or good, or of the soul as the seat of the sensibilities, affections, emotions, desires, appetites, passions

1c) of the middle or central or inmost part of anything, even though inanimate

1093 γῆ    ge    contracted from a root word; n f; AV-earth 188, land 42, ground 18, country 2, world 1, earthly + 1537 + 3588 1; 252

1) arable land

2) the ground, the earth as a standing place

3) the main land as opposed to the sea or water

4) the earth as a whole

4a) the earth as opposed to the heavens

4b) the inhabited earth, the abode of men and animals

5) a country, land enclosed within fixed boundaries, a tract of land, territory, region


All New Testament Verses On the Day of the Week

Mt 28:1     In the end of the Sabbath (4521), as it began to dawn toward the first day of the week (4521), came Mary Magdalene and the other Mary to see the sepulchre.

Mt 28:1     (YLT) And on the eve of the Sabbaths (4521), at the dawn, toward the first of the Sabbaths (4521), came Mary the Magdalene, and the other Mary, to see the sepulchre,

Mt 28:1     Yet evening (meaning the close of the Sabbaths) of the Sabbaths to the lighting-up into one of (first of?) Sabbaths came Mary the Magdalene and the other Mary to see the tomb.

Mr 16:1-2 KJV And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

And very early in the morning the first day of the week (4521), they came unto the sepulchre at the rising of the sun.

Mr 16:1-2 (YLT) And the sabbath having past, Mary the Magdalene, and Mary of James, and Salome, bought spices, that having come, they may anoint him,

and early in the morning of the first of the Sabbaths (4521), they come unto the sepulchre, at the rising of the sun,

Mr 16:1-2 “And closing of the Sabbath Mary the Magdalene and Mary the of the Jacobus (James) and Salome bought spices that coming they should anoint Him. And very early of the one of Sabbaths they come on the tomb of rising of the sun.

Mr 16:9    Now when Jesus was risen early the first day of the week (4521), he appeared first to Mary Magdalene, out of whom he had cast seven devils.

Mr 16:9    (YLT) And he, having risen in the morning of the first of the Sabbaths (4521), did appear first to Mary the Magdalene, out of whom he had cast seven demons;

Mr 16:9    Yet rising to morning first of Sabbath, He appeared first to Mary the Magdalene from whom He had cast out seven demons.

Lu 24:1     Now upon the first day of the week (4521), very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

Lu 24:1     (YLT) And on the first of the Sabbaths (4521), at early dawn, they came to the tomb, bearing the spices they made ready, and certain others with them,

Lk 24:1     Yet to the one of the Sabbaths of early of deep, they came on the tomb bringing spices which they made ready and certain together with them.

Joh 20:1   The first day of the week (4521) cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

Joh 20:1   (YLT) And on the first of the Sabbaths (4521), Mary the Magdalene doth come early (there being yet darkness) to the tomb, and she seeth the stone having been taken away out of the tomb,

Joh 20:1   Yet to the one of the Sabbaths, Mary the Magdalene comes early still being of darkness into the tomb and looks, the stone having been removed out of the tomb.

Joh 20:19 Then the same day at evening, being the first day of the week (4521), when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

Joh 20:19 (YLT) It being, therefore, evening, on that day, the first of the Sabbaths (4521), and the doors having been shut where the disciples were assembled, through fear of the Jews, Jesus came and stood in the midst, and saith to them, ‘Peace to you;’”

John 20:19   The being evening to the day that the one of the Sabbaths and of the doors having been locked where were the disciples having been gathered together because of the fear of the Jews, came the Jesus and stood into the midst and says to them, ‘Peace to you.’”


4521 σάββατον sabbaton                of Hebrew origin 07676 שַׁבָּת; n n;          AV-sabbath day 37, sabbath 22, week 9; 68

1) the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work

1a) the institution of the sabbath, the law for keeping holy every seventh day of the week

1b) a single sabbath, sabbath day

2) seven days, a week

07676 שׁבת shabbath shab-bawth’        intensive from 07673, Greek 4521 σαββατον; n f/m;      AV-sabbath 107, another 1; 108

1) Sabbath

1a) sabbath

1b) day of atonement

1c) sabbath year

1d) week

1e) produce (in sabbath year)

[1] Some examples are found: http://biblehub.com/matthew/12-40.htm