„μια των σαββατων“ (mia ton sabbaton)

There are only three short, simple and clearly defined words: „μια των σαββατων“ (mia ton sabbaton). They appear in 4 Bible passages (Mark 16:2; Luke 24:1; John 20:1; Acts 20:7) and in John 20:19 in the Textus Receptus. Additionally there are two Bible passages with the short version „μια σαββατων“ (Jn 20:19; 1Cor 16:2). Nevertheless they are the most reinterpreted words in the history of mankind. The word "μια" means "one" (and not first = πρωτη = prote; Mk 16:9), "των" means "the" and "σαββατων" means "Sabbaths" (plural) and even "Sabbath" (singular). It is all very easy to understand. Nevertheless, a worldwide translation chaos was created by simply inventing completely new definitions for these 3 words. Sabbath can NEVER mean "week", "Lord's Day" or "Sunday", because in ancient Greek there have always been corresponding words for this, long before the English, Spanish and German and languages even existed. So the translation into any language should be a piece of cake, namely: „[on the] one of the Sabbaths“ or „[on the] one of the Sabbath days“ or „[on] a Sabbath“. Instead, something else was done, because the whole world rebels against God and wants to rest on another day, namely on the holiday (Sunday) of those who killed Jesus. As a result, many chaotic Bible translations are created, with the aim that everyone gets away from the Sabbath and accepts Sunday instead. For if Jesus had also risen on a Sabbath, then nothing would speak for keeping Sunday holy, nothing at all. Hence the catastrophic translations for only 3 simple words:

Which of these many Bible translations would you like to choose? The right or the left column? It doesn't take much intelligence to realize that something must be wrong here. It is absolutely impossible that "on a Sabbath" should at the same time mean „on a Sunday“, „after a Sabbath“, „after the Sabbath“ or „on the Lord's day“ or „on the first day of the week“. The evangelists were not stupid, and their statements are easy to understand. It only becomes confusing and complicated when theologians try to twist the Word of God.

Sometimes, even in a Bible for the 100% identical phrase „μια των σαββατων“, completely contradictory formulations with two different days of the week arose. While in the Gospels Sunday was spoken of, in Acts the Sabbath was mentioned. Surely every Christian must have noticed that something has been manipulated there. It is obvious that dark and demonic powers want to cover something up. But there have been and still are an astonishing number of Catholic, Protestant and independent Bible translations with the correct translation of the Greek original and the resurrection of Jesus „on a Sabbath day“. Especially the old German Catholic Bibles are very good, because they even speak of a Saturday morning when Jesus was resurrected (see manuscripts).

This translation chaos has only one reason: Many pastors do not accept the resurrection of Jesus „on a Sabbath“. They rebel against it. Otherwise nothing would speak for the sanctification of Sunday (the „Lord's Day of Sol“). The introduction of Sunday in the New Testament is certainly the biggest translation error in the history of mankind, because billions of people were led away from God's calendar and God's holy days. At the same time the Roman holidays of the Gentiles were forced upon Christianity. 

Even if "one" (μια, mia) is translated as "first" (πρωτη, prote), it is not literal, but in terms of content it is nevertheless perfectly correct, because this „one of the Sabbaths“ (on the Passover there are 3 Sabbaths within one week) is actually the „first Sabbath“ after the Passover Sabbath (15th Nisan) and the „first Sabbath“ of the 7 weekly Sabbaths, which are counted every year until Pentecost. Thus, in terms of content, „on the first Sabbath“ or „on the first of the Sabbaths“ would also be correct translations. This is in perfect harmony with Mk 16:9, for Jesus appeared to Mary „early on the first Sabbath“ (πρωι πρωτη σαββατου, singular genitive): 

According to God's calendar, there are not one but three Sabbaths each year during the Passover week, namely the two annual Sabbaths (High Sabbaths) on the 15th and 21st of Nisan with "the one" small weekly Sabbath in between. This was colloquially called "the one of the Sabbaths" or "the first of the Sabbaths" or "the first Sabbath" for short (Mark 16:9) because it is the first of a series of 7 weekly Sabbaths counted each year between Passover (15th Nisan) and Pentecost. The phrase "on the one of the Sabbaths" (Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1) is understood by every child in the first Christian church because they all knew the calendar of God. It means nothing else but:

1. "on the one of the [three] Sabbaths" during the Passover feast. Here only the weekly Sabbath (17th Nisan) between the two yearly Sabbaths (15th and 21st Nisan) can be meant, because the resurrection of Jesus on 15th Nisan would be too early and on 21st Nisan much too late.
2. "on the one of the [seven] Sabbaths" which must be counted every year until Pentecost. In Exodus 23:15-16, God commanded: "You shall count seven full weeks [literally: "seven whole Sabbaths"] from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. 16 You shall count fifty days to the day after the seventh [or last] Sabbath." If there is a seventh Sabbath, then there must also be the first and second Sabbaths. So when a Jew or Christian said "on one of the Sabbaths" or "on the one of the Sabbaths" at the time of Jesus, he meant the one or the first Sabbath in a series of seven Sabbaths up to Pentecost (Shavuot). 

It takes a long theological study to explain to Christians that Biblically "on one of the Sabbaths" is supposed to mean "on one of the Sundays" until Pentecost. The Greek word ebdomada (εβδομαδα) literally means "a period of seven". This is exactly the correct ancient Greek equivalent, for the week is a period of seven days, but the Sabbath is the seventh and last day of this period. All Greeks, all Jews and all Christians of the first church have always been able to differentiate between these terms. There are two High Sabbaths (annual Sabbaths) on the 15th and 21st Nisan during the Passover week, with the one minor weekly Sabbath (often the 17th Nisan) in between. This is always "the one of the Sabbaths" or "the first of the Sabbaths," that is, the one/frist of the seven weekly Sabbaths between Passover (Nisan 15; the 1st annual Sabbath) and Pentecost (Shavuot, the 3rd annual Sabbath):

How the seven weekly Sabbaths until Pentecost are counted is described in detail in the chapter Omer.

Once again in all clarity: The King James Bible (KJV) speaks of the "first day of the week", but very many other Bible translations (see Link) and of course also the Greek basic text literally never mean the "first day of the week", but "the one of the Sabbaths", because at Passover there is not only one, but even three Sabbaths, namely the two High Sabbaths on the 15th and 21st Nisan with the "one" Sabbath (that is, the one little weekly Sabbath) in between, and there are even seven weekly Sabbaths until Pentecost. Therefore, every Jew and every Christian of the first church understood the statements of the evangelists without any problems. And this is also understood today by everyone who knows the biblical calendar of God, because statistically there is about every third year at the Passover exactly the same sequence of days as in the last year of Jesus' life. So it is about a very specific Sabbath, namely about the "one" little Sabbath during the Passover (where there are additionally the two High Sabbaths) and about the "one" little Sabbath of the seven little (=weekly) Sabbaths until Pentecost, which is also at the same time the "first Sabbath" (Mark 16:9) of these seven Sabbaths. So it makes no difference whether someone says "on the one of the Sabbaths" or "on the first of the Sabbaths" or "early on the first Sabbath" (Mk 16:9). It is always about this "one" very specific and very important weekly Sabbath that exists only once a year. It is the most important weekly Sabbath of the entire calendar year. There is no more important weekly Sabbath, so the basic Greek text (see Interlinear) speaks of this "one" particular Sabbath, literally:

τη μια των σαββατων  =  on the one of the Sabbaths

"τη (on the) μια (one) των (of the) σαββατων (Sabbaths)"

This is all so easy to understand that it is too simple for many. Even the first English Bible translated by a woman (Julia Smith Literal Translation 1876) speaks exactly of "one of the Sabbaths." This is the true statement of Jesus and the evangelists.

There are some theologians who claim that if in the phrase "τη μια [feminine] των σαββατων [neuter]" the feminine "mia" (μια) is before the neuter "Sabbaths" (σαββατων), that then after the "mia" the "day" (ημερα), which is also feminine in Greek, can be added, which Greek often did not write out, but nevertheless meant in content. This is indeed correct and is even another clear proof that only the Sabbath day can be meant and no day after. Then nothing else arises than the phrase "day of the Sabbaths" in the plural, which is very well known in ancient Greek and which has always served to describe a single Sabbath day in the singular due to special grammar in the ancient Greek language. Words with an "a" at the end (like the Aramaic shabbat-a with the article at the end), are theoretically considered plural in Greek, even though they are actually singular. This is something perfectly normal, and the best evidence of all is found in the Old Testament (OT) in the giving of the 10 Commandments:

In Ex 20:8 (see Sabbath), the Hebrew text referred to the "Yom ha-Shabbat" (day the Sabbath) in the singular. However, in the ancient Greek text of the Septuagint translation, the plural "day of the Sabbaths" (ημεραν των σαββατων) was used for it. This was not an accident, but this corresponds exactly to the grammatical specifications. Thus, an ancient Greek "day of the Sabbaths" in the plural is nothing at all different from a Hebrew (Yom ha-Shabbat) and English "Sabbath day" in the singular. This would therefore clearly prove that the evangelists spoke of the women coming to the tomb "on a Sabbath day" (in the singular). The ancient Greek language is so clear and so wonderfully structured, in contrast to English, which is extremely simple, does not know the genitive and merges different meanings in only one word, so that a precise differentiation of content is not possible. This is why God chose the Greek laguage to write down the NT, so that we can accurately differentiate and know on what day the women came to the tomb and on which day they did not: 

 „τη μια [feminine] ημερα [feminine] των σαββατων [neuter]“ 

 „τη μιαν [feminine] ημεραν [feminine] των σαββατων [neuter]“

 „on the one day of the Sabbaths"  =  "on the one Sabbath day“

Bible work is that simple, if the scientific basis is correct. So the evangelists meant nothing else than "on a Sabbath day" and not "on a Sun-day". And that this is really so, for this not even the Septuagint (many exaples) is necessary, because even in the New Testament (NT) there is exactly the same way of speaking in the plural to describe a single Sabbath day in the singular, as even in all Bibles worldwide correctly translated:

Lk 4:16:      „τη ημερα των σαββατων“ (on the day of the Sabbaths) = on the Sabbath day

Acts 13:14: „τη ημερα των σαββατων“ (on the day of the Sabbaths) = on the Sabbath day

Acts 16:13: „τη ημερα των σαββατων“ (on the day of the Sabbaths) = on the Sabbath day

It is all so easy to understand. This is the same idiom that appears several times in the Septuagint (LXX) and always served only to define a single Hebrew Sabbath day in the singular. 

Since in the ancient Greek NT the word "day" (ημερα) was not mentioned in this phrase „τη μια (one) των (of the) σαββατων (Sabbaths)", therefore these four translations are correct, namely:

„on the one of the Sabbaths“

„on the one Sabbath“ = „on a Sabbath“

„on the one day of the Sabbaths“

„on the one Sabbath day“ = „on a Sabbath day“

Every Sabbath is also a day, so the feminine word "day" (ημερα, hemera) in Greek can be added after the feminine "mia" (one), but it is not necessary. God knows exactly what He says and what He does not say. Every single word in the NT has its clearly defined meaning. If God had not meant the Sabbath, but the Sunday, He would have more than 20 options in the ancient Greek, how he could have expressed it (see examples in the chapter "No Sunday"). And so far no one in the world has been able to find the "Sunday" or the "week" (see week) in the basic text of the NT, because he speaks exactly 70 times of the Sabbath and exactly 7 times of the same Sabbath in the resurrection chapter of the NT and that in the plural and singular, so that we do not believe theologians and pastors who want to erase the Sabbath on the Bible and replace it with the pagan Sunday. This is for all to know, God is very capable of expressing Himself clearly and Jesus is "the Word of God" and this same "Word of God" speaks 7 times of the Resurrection Sabbath and 0 times of the "Resurrection Sunday." The Sabbath is the day of completion of God's plan and not Sunday, which is a normal work day for God, when there was no rest but work to be done. Only for the pagan peoples was Sunday a holiday, because they worshipped the sun god (day of the sun, Sunday) on it, which is why this day to this day bears the honorary name of this god and precisely not the name of Jesus.

Google translates "τη μια των σαββατων" not literally as "on the one of the Sabbaths" or "on one of the Sabbaths", but at least as "on one of the Saturdays". As can be clearly seen, this ancient Greek phrase never means "on one of the Sundays" (τη μια των ηλίου ημερων). What should be unclear here and where can theologians find Sunday? Every child can understand when the women came to the tomb, namely "on one of the Saturdays" until Pentecost. According to Mk 16:9 it is the "first Saturday" in the counting of the 7 Saturdays until the "feast of the weeks" (Shavuot, Pentecost):

There are two variants of the verse of John 20:19 in the basic Greek text, namely the Alexandrian (e.g. Codex Sinaiticus, NA28; τη μια σαββατων) and the Byzantine text type (Textus Receptus, Majority Text; μια των σαββατων). Both variants are translated very well into English by the Google translator. It is never about the "first day of the week", because Greek has its own other idioms for the "week". And the basic text is not about Sunday. Otherwise the Jews could never speak of the Sabbath in the ancient Greek language, because otherwise Sundays would always be meant. That is impossible.

One of many proofs that the plural Sabbaths also means the singular, that is, a Sabbath (but not a Sunday), can be found in 1Cor 16:2. There are two variants of the Greek basic text, namely the Alexandrian (C. Sinaiticus) and the Byzantine text type (Textus Receptus). Of course both variants refer to the same day, the Sabbath:

„κατα (regarding) μιαν (one) σαββατου (Sabbath)  εκαστος (each) υμων παρ εαυτω...“ (Codex Sinaiticus, NA28)

„κατα (regarding) μιαν (one) σαββατων (Sabbaths) εκαστος (each) υμων παρ εαυτω...“ (Textus Receptus, Majority Text)

The phrase „μια των σαββββατων“ can only mean a single day of the week and never three (Sabbath, Saturday, Sunday), though any Christian can choose whichever day they wish, depending on which translation they buy. If someone wants to say „on one of the Sabbaths“ in ancient Greek, they only have the one option that Luke used (Luke 24:1). But for the description of an alleged resurrection of Jesus „on a Sunday“ there are many possibilities, and completely different Greek words must be used (see: No Sunday).

Mk 16,2 offers 3 text variants. A clear proof that always only the Sabbath is meant: 

The Alexandrian text type (Codex Sinaiticus, NA28):

και (and) λιαν (very) πρωι (early) τη (the) μια (one) των (the) σαββατων (Sabbath/s) ερχονται (they come)... 

The Byzantine text type (Textus Receptus, majority text) is also unique:

και (and) λιαν (very) πρωι (early) της (the) μιας (one) σαββατων (Sabbath/s) ερχονται (they come)...

The Codex Bezae 400 (even has the Sabbath in the singular:

και (and) ερχονται (they come) πρωι (early) μιας (one) σαββατου (Sabbath) επι (to) το (the) μνημειον (grave)... 

There are three versions, which all say the same. Almost all (probably even all?) Bibles worldwide have translated the plural "σαββατων" in other passages of the NT as "Sabbath" in the singular. This is perfectly correct, since according to special rules in the ancient Greek language, it has always been about a Sabbath day. Incidentally, the same rule also applied to other Greek words, especially those that ended with an "a". All Greek speaking people know this. And the Aramaic version of "the Sabbath" is "Shabbat-a", while the Hebrew form puts the article before the word, namely "ha-Shabbat". It always means the same. Therefore, the Hebrew singular "ha-Shabbat" in the Septuagint (LXX, which was already made 200 years before the birth of Jesus) was translated several times by the Jews themselves with the ancient Greek plural "σαββατων" (Sabbaths = plural), even in the 10 Commandments (Ex 20:8). This was not a mistake, but quite correct. The famous King James Bible (KJV) and the revised Luther Bible of 1984 translate just this word "σαββατων" in Mt 28,1a itself correctly in the singular "Sabbath", but then in the same verse at Mt 28:1b the second 100% identical word "σαββατων" is translated as "week", that is to say as a period of 7 days in which the Sabbath is included as the seventh day. Question: Is this a translation or a replacement? Is it supposed to be a sin to translate Mt 28,1a and Mt 28,1b with the same word "Sabbath", as God wrote it twice? Instead, the "one Sabbath" (μια σαββατων) in modern Bibles has simply been erased and replaced by a quite different phrase "on the first day of the week" (in Greek: "την πρώτη ημέρα της εβδομάδας") in order to arrive at the desired Sunday. Of course, there have always been specific words in Greek for "first" (prote), "day" (hemera) and "week" (ebdomada; which is even in the Septuagint; see week), but we can never find them in the resurrection chapter of the NT. This also destroyed the numerical symbolism of the "Sabbaths" mentioned exactly 70 (10x7) times in the NT (see Interlinear). 

The free Bible program ISA3 (Scripture4All, Link) shows the literal translation and grammar of Mk 16:2, Lk 24:1, Jn 20:1 and Acts 20:7. The women came to the tomb "on one of the Sabbaths" (and not "on one of the Sundays"), which are counted every year until Pentecost. Matthew, Mark, Luke and John do not contradict each other. Following are the screenshots from ISA3. Below each of them follows the text of the corresponding Concordant Literal Version (CLV):

The Concordant Literal Version (CLV or CLNT, Link) translates these verses very well and is easy to understand:

Mk 16:2  And, very early in the morning on one of the sabbaths, they are coming to the tomb at the rising of the sun.

Lk 24:1  Now in the early depths of one of the sabbaths, they, and certain others together with them, came to the tomb...

Jn 20:1  Now, on one of the sabbaths, Miriam Magdalene is coming to the tomb in the morning, there being still darkness…

Jn 20:19  It being, then, the evening of that day, one of the sabbaths, and the doors having been locked where the disciples...

Acts 20:7  Now on one of the sabbaths, at our having gathered to break bread, Paul argued with them…

1Cor 16:2  On one of the sabbaths let each of you lay aside by himself in store that in which he should be prospered…

God is the creator of the universe and all languages. He knows all the words of a language much better than humans. If God uses certain words in the ancient Greek language, it also means that other words are NOT used at the same time. If God meant another Greek word, then it would be in the Bible, quite simply. The Ancient Greek language has always been able to differentiate exactly and had several grammatical features that do not exist in other languages. For our word "love" Greek had three differentiations: Philia (the love for friends), Eros (the sexual love between man and woman) and Agape (the true or divine love). Every Greek word in the Bible must be translated in such a way that the true meaning is revealed, and not in the way we would like it to mean.

There are cardinal numbers that indicate an amount (the quantity: one, two, three, four, five...) and there are ordinal numbers that describe the position, order or sequence (first, second, third, fourth, fifth...). When God uses a cardinal number in the Bible, he does not mean an ordinal number at the same time, because otherwise he would have named it. And now comes the crucial point: The feminine word "one" (μια, mia; 1520) is a cardinal number, but the likewise feminine word "first" (πρωτη, prote, 4413) is an ordinal number. Therefore both words have a completely independent Strong number (1520/4413). Since the Greek days (ημερα, hemera, 2250) are also feminine, the feminine form one/first was placed before the word "sabbath/s", because the sabbath is also a day, although the Greek foreign word "sabbath", taken from Hebrew, is strictly speaking a neutral (neither feminine nor masculine). Often the feminine "day" was not explicitly mentioned but was meant, so a translation as "on a Sabbath day" or "on one of the Sabbath days" or "on a day of the Sabbath" or "on a day of the Sabbaths" would also be correct. Especially the last two versions have always been used in the ancient Greek language to express a Sabbath day. This is proved not only in other passages of the NT, but also in the Septuagint, the Greek translation of the OT and in numerous extra-Biblical literature. So the word "one" must never be translated as "first", NEVER, it would always be wrong, always wrong.

Just as every person can say "on a Sabbath" or "on one of the Sabbaths", so too can he say "on the first Sabbath" or "on the first of the Sabbaths". This has nothing to do with "the first day of the week" or "on a Sunday. So why should God be the only being in the entire universe who allegedly could not say "on one of the Sabbaths" because people give God the command that it should supposedly mean "on the first day of the week", even though there are separate Greek words for this?

This means concretely: Some pastors want to steal three Greek words "μια των σαββατων" (mia ton sabbaton) from the Bible and replace them with four completely different ones: "πρωτη ημερα της εβδομαδας" (prote hemera tis ebdomadas). Not only does this sound totally different, it also means something completely different: 

τη         μια των σαββατων = on the one of the Sabbath/s

την πρωτη των σαββατων = on the first of the Sabbath/s

τη         μια ημερα του σαββατου = on a day of the Sabbath

τη         μια ημερα των σαββατων = on a day of the Sabbath/s

την πρωτη πρωτη των σαββατων = on the first day of the Sabbath/s

την πρωτη ημερα της εβδομαδας = on the first day of the week

Once again, the word one (mia) must never be replaced by first (prote) in a translation, it would always be wrong (without exception). It would be against the statements of God.

A frequently heard excuse of some pastors is that the "one seal" mentioned in Rev 6,1 could be translated as "first seal", which was actually done in some Bibles. This argument alone reveals the poor knowledge of the ancient Greek language on the part of these pastors. In Rev 6,1 we are told of the cardinal number "one" (μιαν), because the narrative was written in the present tense. It is not about the ordinal number "first" (πρωτη). John described what he just saw. And when he saw that, only one (μιαν) single seal was opened. Only after the second seal was opened, only then did the "one seal" become the "first seal" but not before. Here again we can see how exact the Greek language is and how exactly it can differentiate.

If a pastor has a wife, he also says "I have a wife" (cardinal number). But he never says to his congregation in the service "this is my first wife" (ordinal number), because otherwise not only the confusion in the congregation would be great, but even more so in marriage, that is, with his own wife. That is why the Word of God must also be translated in the way God meant it, because otherwise there will be confusion not only in the physical world, but also in the spiritual world. The demons do not want the Bible to be translated literally. They want it to be translated differently from what God has written, so that the desired result comes out, namely what people want to hear. The one who translates the word of God as God has prescribed it, never makes a mistake. But the one who translates what God did not prescribe, but what he would like to have, always makes a mistake. Especially with regard to the Word of God (it is the most precious thing we have here on earth), the greatest care must be taken.

• In Gen 1,5 it literally says "day one" and not "day first", because if God had destroyed the earth after that, there would not have been a second day and so of course also no first day (ordinal number). Therefore the only correct translation is: "and there was evening and there was morning: day one".
• In Rev 6,1 it literally says "and the Lamb opened one (μιαν, 1520) of the seven seals" (not: first [4413] of the seven seals), because John describes what is just happening and because at that time it was not known at all whether another (second) seal would be opened at all. God is very precise and the Greek language is very precise. Just as there is "one of the seven seals" (μιαν των επτά σφραγίδων), there is also "one of the seven Sabbaths" (μια των επτά σαββατων) between Passover and Pentecost. In short: "the one of the Sabbaths" (τη μια των σαββατων). It is grammatically exactly the same and any child can understand it.
• In Rev 9,12 it says literally: "The woe one (μια,1520) has passed, behold, there will be two more woes after these". Also here the Greek text is exact, for it was written in the present tense and two more "woe" are to follow. Therefore the ordinal number "first" (prote, 4413) was deliberately not used, it would simply have been too early to use this word. That is how accurate the Greek text is, which God chose so that there can be no dispute within the Christian churches.

The biblical passages of Gen 1:5; Rev 6:1 and Rev 9:12 do not eliminate the word "one" in other passages of the chapter on the resurrection (Mk 16:2; Lk 24:1; Jn 20:1) and in Acts 20:7, but quite the contrary, they confirm the exact work of God and reveal how unprofessional and irresponsible some translators proceed. They try by new crazy word definitions and substitutions (instead of translations) to press Sunday into the Bible with all power and force and to lead people away from the calendar of God. Since they cannot find the desired word "Sunday" (ημερα του ηλιου; ημερα ηλιου) nor the "week" (εβδομαδα) nor the "Lord's Day" (Κυριακή, Sunday) in the New Testament, they claim quite simply and brazenly that the Sabbath (σαββατου, σαββατων) in the singular and plural is supposed to mean week, Sunday and Lord's Day as well, and that the cardinal number "one" (1520) could allegedly also mean two quite different words, namely "first day" (4413, 2250). Three Greek words (μια των σαββατων), which every child understands, are to be replaced by four new Greek words: "πρωτη ημερα της εβδομαδας." And these pastors then talk about how much they love God and how much time they sacrifice for the church. But the children of God do not fall for these naive and demonic tricks, because they believe God and Jesus more than men.

A sad example follows from the book by Jay P. Green (Interlinear Hebrew-Greek-English Bible, New Testament, Volume 4, Sovereign Grace Publishers, 2009; Link). As can be clearly seen, the entire Christian world of the earth can experience that the literally translated text from the mouth of God means "on one of the Sabbaths". Every little child understands this. But the King James Version does not agree with God's opinion at all, because it wants the resurrection of Jesus (Lk 24:1; Jn 20:1) and the meeting of the church (Acts 20:7) to be moved from a Sabbath to a Sunday. There is no sense in putting the added word "day" in brackets when, on the other hand, it is at the same time concealed that "one" has been replaced by "first" and the "Sabbath" has been replaced by the seven-day "week". Three Greek words "μια των σαββατων" were stolen from the Bible and replaced by four others: "πρωτη ημερα της εβδομαδας" (first day of the week). In all passages of the Bible, the word "σαββατων" has always been translated as "Sabbath" in the plural and even in the singular, except in the Resurrection chapter of the NT, where the 100% identical word supposedly does not mean "Sabbath", but completely different words which are not mentioned once in the NT. These are satanic definitions. This means concretely: God has no chance to say "on one of the Sabbaths" in the ancient Greek language, because people are commanding God that this must mean "first day of the week" (πρωτη ημερα της εβδομαδας). 

It would be an dream for many people if they could find "on a Sunday" (μια Κυριακή) in the ancient Greek texts, as the Greek language of today shows, where Sunday is called "Lord's day" (Κυριακή). However, many pastors look for the week and the Sunday in the ancient Greek text of the Bible, but they all find only the Sabbath in it, in singular and plural. This is the eternal truth.

Those who still do not understand, and still want to argue, should simply tell us what the apostles should have said in ancient Greek, if they really meant "one of the Sabbaths" or "one of the Sabbath days"? For this they had only one possibility, exactly the same one they used in the NT: "μια των σαββατων" (= one of the Sabbaths). There are no other versions in ancient Greek. But if they had supposedly meant "Sunday" (ηλίου ημερα), the "Lord's Day" (εν τη κυριακη), the "first day of the week" (πρωτη ημερα της εβδομαδας) or "after the Sabbath" (μετα/οπισω το σαββατο/σαββατου), then they would have had more than 20 different idioms to choose from, as can be proved under the following Link (German). Sunday is missing in the Bible. Every year there are 3 Sabbaths within a 7-day week for the Passover celebration. There are also 7 Sabbaths every year, counted from Passover to Pentecost. Now when the evangelists report what happened on one of these many Sabbaths, then every child understands it, just as everyone understands, for example, "on one of the Sundays in May". This does not mean the day, the Monday (see illustration Resurrection on Sabbath).

Once again, anyone who wants to argue with God and try to convince Him that He supposedly meant Sunday should simply show Him in Old Greek how he wants to translate "one of the Sabbaths" from English into Old Greek. He must use exactly the same Greek words as the four evangelists. Four men have pronounced the Sabbath 7 times. And that is supposed to mean at the same time "on a Sunday", "after the Sabbath" or "on the first day of the week"? Or is it just a theological joke?

There are many historical and new Bibles worldwide that have been correctly translated. So when a Christian today says that it says in the Bible that Jesus rose from the dead "on a Sabbath", he is not spreading a new doctrine, but an ancient Christian and Catholic basic knowledge, which was not proclaimed orally, but in written form (Bible) for almost 2,000 years. 

Jesus fulfilled THE SIGN OF THE MESSIAH, He rose from the dead after "3 days and 3 nights", "on one of the Sabbaths", on His day, as he said. And Mark makes it clear that it was early in the morning on the "first Sabbath" (Mk 16:9), that is, the first of the seven weekly Sabbaths between Passover and Pentecost. The Word of God is so easy to understand:

By the way, in the year 2020 there was the same sequence of days at the Passover as in the year in which our Lord Jesus Christ was crucified. This constellation is very frequent in the calendar of God described in the Bible and occurs about every third year. The 14th Nisan fell on Wednesday, April 8, 2020, and the "first Sabbath" (17th Nisan) fell on April 11, 2020. On April 25, there was the "third Sabbath" in a series of seven week Sabbaths, which have been counted from Passover (15th Nisan) to Pentecost for 3,500 years until today: 

The annual counting of the 50 days (7x7=49+1) until Pentecost with the seven weekly Sabbaths in between is biblical:

Lev 23:15-16: The Feast of Weeks. "You shall count seven full weeks [literally: seven Sabbaths completed] from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. 16 You shall count fifty days to the day after the seventh Sabbath [literally: the Sabbath the seventh]. Then you shall present a grain offering of new grain to the Lord."

If there are seven Sabbaths and if there is the seventh or last Sabbath, then there must also be a "first Sabbath". Just as the Catholics today count their four Sundays of Advent until Christmas, so the Jews and also the first Christians counted the seven Sabbaths until Pentecost. Each of them can be determined quickly and easily with today's calendar date. That is why Pentecost is also called the "Feast of weeks" (Shavuot), because seven weekly Sabbaths must be counted every year. What is difficult to understand about this?

By the way, the day after the seventh Sabbath does not mean Sunday, but of course the 50th day that follows the seventh Sabbath. That is the decisive day. God never spoke of the "first day of the week". It would have been very easy to say this. The counting was never about a specific day of the week, but about reaching the symbolic number 49+1=50. This is a big difference, otherwise counting would be useless. Many Christians (who want Sunday with all their might) criticize the Jews in an arrogant attitude because they allegedly miscalculate the 50 days by starting counting from the day after the High Sabbath (15th Nisan), which can fall on different days of the week. Thus Pentecost can also fall on different days of the week (see Omer). But the Jews have always counted correctly, because anyone who knows the calendar of God can confirm this. The first annual Sabbath (15th Nisan) has always been of special importance to the Jews, because it was the day on which they left Egypt (Exodus). Therefore the sheaf (the first bundle of the early grain) was to be cut on the day after. Symbolically it was the preparation for the imminent resurrection of the slain lamb, Jesus Christ. But this knowledge was only revealed to the Jews after the resurrection of Jesus. Until then, they had not sufficiently understood the meaning of this ceremony. Even if someone were to start counting the 50 days from the day after the weekly Sabbath, this would change the calculation of the day of Pentecost, but in relation to the resurrection of Jesus nothing would change, for the first weekly Sabbath after the High Sabbath would remain. Just the fact that the Bible emphasizes that Jesus rose from the dead not only "on one of the Sabbaths" but "early on the first Sabbath" (Mk 16:9) clearly proves that the Jews have always counted correctly, namely from the day after the High Sabbath. For more on the calculation up to Pentecost see: Omer.

The phrase "on the one of the Sabbaths" has never meant "on the first day of the week" in any language in the world, because every language has its own words for this, which are completely different. God has expressed Himself precisely in the Bible so that Christians do not have to argue about it. But if some pastors falsify the Word of God because they want to have Sunday, they create divisions in the body of Christ and will not be able to stand in judgment before God with their silly arguments:

τη μια των σαββατων  =  on the one of the Sabbath/s

τη πρωτη των σαββατων  =  on the first of the Sabbath/s

την πρωτη ημερα της εβδομαδας = on the first day of the week

 "Prove all things; hold fast that which is good. Abstain from all appearance of evil"

(1Thess 5:21-22)

"Take no part in the unfruitful works of darkness, but instead expose them"

(Epheser 5:11)