The first proof that Jesus rose from the dead on a Sabbath morning: it may be shocking for many Christians, but it is a clear fact that no one can deny: In none of the Greek New Testament manuscripts, which exist a thousand times over, does it say that Jesus rose from the dead "the day after the Sabbath" or "the first day of the week" or "on the Lord's day" or "on Sunday". If one of these phrases does appear in some modern Bible translations, however, it is based on a very free and arbitrary reproduction of the Greek original, which says something completely different (see Interlinear Text). The consequence of this false translation is 

1. something old has been removed from the Bible that has always been part of the Word of God

2. something new has been added to the Bible that had never been part of the Word of God.

The fact is and remains that the Greek words or "ημερα Hλίου" or "Hλίου ημερα" (Sunday) and εβδομάδα (week, seven, see definition) have never been used by the evangelists in connection with the day of the resurrection of Jesus. Every Christian can see this for himself in a few minutes by investigating the ancient Greek basic text. The corresponding Greek word for "week" (εβδομάδα, ebdomada = sevenness = series of 7 days) was known to every Greek-speaking child during the lifetime of the evangelists (see definition). It is even found in the Septuagint, the Greek translation of the OT, which was written from the 3rd century BC (i.e. centuries before the birth of Jesus Christ). The word "week" was never used in the NT, so it does not appear in the Latin translation (Vulgate) of the NT, nor in very many old and new Bibles worldwide. Whoever brings the "week" into the NT does so only because he wishes Sunday to be Jesus' resurrection day, otherwise nothing would speak for a holy attitude of pagan Sunday. In the chapter six about manipulations the errors of the theologians are revealed. All theologians look for Sunday in the Bible, but they all find only the Sabbath in it.

Once again, it is scientifically proven that no theologian or pastor has yet found the corresponding Greek words for "first day of the week", "Sunday" or "after the Sabbath" in the basic text in the Resurrection chapter, because the four evangelists independently of one another mention the word "Sabbath" seven times, so that we do not think of another day of the week. The Sabbath has been a clearly defined day of the week for 6,000 years (since Adam and Eve) until today. God has made no mistake, he speaks either of "one of the Sabbaths" (μια των σαββατων; Mk 16:2; Lk 24:1; Jn 20:1) in the plural or of "early on the first Sabbath" (πρωι πρωτη σαββατου; Mk 16:9) in the singular. Every year at Passover there is not only one Sabbath, but three Sabbaths within a week, namely the two annual Sabbaths (High Sabbaths) with the one small weekly Sabbath in between. It is therefore understandable when one speaks of an event "on one of the Sabbaths". Moreover, what is much more important, it is the one Sabbath out of a total of seven Sabbaths, which are counted every year in God's calendar until Pentecost. Strictly speaking it is the "first Sabbath" of this series of seven weekly Sabbaths. What should be difficult to understand here? Even small children who know the calendar of God understand this. Just as there is the "first Advent Sunday" in a series of four Sundays until Christmas, so there is also the "first Sabbath" in a series of seven Sabbaths until Pentecost. That is so every year, without exception, since the time of Moses, that is, for 3,500 years. This is nothing new. In the year 2020 there was the same sequence of days at the Passover as in the year Jesus was crucified and the "first Sabbath" was on April 11, 2020: 

For every Christian it is not only important to consider what is in the Bible, but also what is NOT in it. The Bible is the Word of God. Every single biblical word is carefully thought through by God and has a clear meaning. And every single phrase has been chosen by God to be part of the Bible and has its meaning with a clear message. God does not want to confuse us, he knows what he is saying. Therefore every Bible translator must pay close attention to these two points:

1. Every single word in the New Testament is carefully thought through by God and has its meaning
2. If God uses certain words and phrases, then at the same time he does not use other words and phrases - and this also has its meaning.

Every translator must therefore differentiate precisely and pay attention to which words and phrases have been expressly used by God and which have not. Only then is he or she in a position to understand the actual wording and to reproduce God's word as God meant it. It is not acceptable to translate according to whim or according to church or sect opinions. Those who truly love God accept His Word as it is and refrain from twisting or reinterpreting the Bible in such a way as to introduce new words and new idioms into a translation that God never meant.

When God uses the word "Sabbath/s" (σαββατου, σαββατων) in the original New Testament Greek text, it has a very specific meaning and it must be used in exactly the same way in every translation. If God explicitly does not use the corresponding Greek words for week (εβδομάδα), Sunday (Hλίου ημέρα or ημέρα του Ήλιου) or Lord's Day (κυριακή or ημερα του κυριου; Day of the Lord), although he could have done so if he wanted to, then it has a very specific meaning. God is not a faulty human being, but the creator of the earth, of languages and of letters. He knows what he means and what not. The words used in the Greek NT have to be translated correctly and the words that do not exist in the NT (Sunday, week...) have no place in any Bible, even if their introduction should be made with good intention. Whoever introduces words to the Bible that mean something completely different, distorts the statements of God. This will not be without consequences (Rev 22:18-19).

In connection with the day of Jesus' resurrection (Mt 28:1; Mk 16:2,19; Lk 24:1, Jn 20:19) and the day of the gathering of the first Christians (Acts 20:7; 1Cor 16:2), the following words and phrases are NOT IN ANY Greek New Testament original, as any Christian can easily check by looking up the basic Greek text of the New Testament:

"On Sunday" = „τη ηλίου ημερα“ (τη [on, the] ηλίου [heliou; sun] ημερα [day]) or: „ἡμέρα Ήλίου“ (day Sun, Sunday) or: „την ημερα του ηλιου“ (on a day of the sun) or: „τη μια ηλίου ημερα“ (on a sun day). In the NT it says several times „τη μια των σαββατων“ (on one of the Sabbaths), but never „τη μια των ηλίου ημερων“ (on one of the Sundays) (more info). The NT was written in ancient Greek (Koine), but the scribes were Hebrews. They based their weekday names on the Bible and on their old traditions, but by no means on the Greek philosophers and certainly not on the Roman occupiers, by whom they were cruelly oppressed (see weekday names). The Gentiles named all weekdays in honor of their gods, but for a Jew it was even forbidden to pronounce them (Zech 13:2; Ex 20:2-7). Therefore we do not find a single pagan name of a weekday in the entire NT. Sunday was not named in honor of Jesus, but in honor of the pagan sun god Sol, the bringer of light, the illuminated one. Therefore it was unthinkable for the evangelists to speak of the „Day of the Sun“ or the „Day of Sol“ (Sun Day). Unfortunately, some modern translators nevertheless added "Sunday" to the Bible translation. This is unacceptable because the apostles and all Jews strictly distanced themselves from Gentile gods and their names of the day. They also had a completely different daily schedule than we have today. For them, each day of the week did not begin at midnight, but already with the beginning of the night (sunset) before that (cf. Days). The first day of a Jewish or New Testament week therefore never meant today's Sunday, but always the period from Saturday evening (after sunset) to Sunday evening (sundown). Each Israeli day therefore has parts of two Roman calendar days and never includes the complete Sunday (from and until midnight). Therefore it made no sense at all for the Jews to use the pagan names of the day and it was also forbidden (see biblical passages). It is not true when someone claims that at the time of Jesus there was no separate Greek word for "Sunday", because Sunday had been known for a long time in all (!) pagan languages of that time and as the first and most important day of the pagan Roman week it was also a frequently used word. The Greeks and Romans spoke of Sunday long before the English, German and Spanish languages even existed. Justin the Martyr (*110; †165) mentions in his first Apology (67,3 and 67,7) three times the Greek Sunday and writes „τη του ηλίου ημεραν“ („on the day of the sun“, that is Sunday). Nevertheless, the ancient Greek term „ημερα Ήλίου“ or "ηλίου ημερα" for Sunday was not used by any apostle in the whole of the New Testament, although they could have done so if they wanted to testify to it. So all translators should also be careful not to introduce this pagan word into the NT. It is always wrong and it always remains wrong! God is able to express Himself clearly. He knows exactly what He means and what He does not mean.

The facts: The Bible does NOT say: „on Sunday (τη ηλίου ημερα) the women went to the grave" and also not „on the day of the sun (την ημερα του ηλιου) the women went to the grave.“ In the NT it says several times „τη μια των σαββατων“ (on one of the Sabbaths), but never „τη μια των ηλίου ημερων“ (on one of the Sundays). Anyone who is of a different opinion, who wants to argue and bring unrest into the church of God, should simply show the pagan word "Sunday" in the Greek manuscripts. Whoever does not find the "Sunday" should accept the very many old correct Bible translations which report that the women came to the tomb „on a Sabbath morning“ or „on a Saturday morning“ (see old Bibles).

"On the first" = "τη πρωτη" (τη [on, the] πρωτη [prote, first]). As has already been mentioned (see week), the Hebrews named only the pre-Sabbath (pre-rest day, preparation day) and the Sabbath (day of rest). All other days were of no importance and were expressed only by number names. They either said "on the first day", "on the second day" etc. or mostly simply in the short form "on the first", "on the second", "on the third" etc. without using the word "day" (ημερα, hemera). Also "ην δε πρωτη" (but it was first) would have been possible. In the basic text the word "hemera" (ημερα, day) is often missing, since it was clear to everyone that, for example, "on the third" meant the third day of the week. In the same way the Greeks simply say "τη [am] τριτη [third]" when they mean Tuesday, and very rarely say "την τρίτη ημερα της εβδομαδας" (on the third day of the week). Bible readers are often not even aware of how often the word "day" (ημερα) is actually missing in the basic Greek text, as in almost all Bible translations, for better understanding, the word "day" was added. An example: An example: On Paul's voyage by ship the men had already been on the way for many days "και [and] τη [am] τριτη [third]", when the storm raged they threw heavy objects into the sea (Acts 27:19). The "day" is not mentioned in the basic text, as it was clear to all that it was meant anyway. So if the apostles wanted to express that Jesus rose from the dead "on the first day of the week", it would have been perfectly sufficient to say "on the first". Therefore, for them the phrase "on the first day of the week" was a superfluous expression. Today nobody says "the next first day of the week we'll go to the cinema", but "the next Sunday...".

The facts: The Bible does NOT say: "on the first (τη πρωτη) the women went to the tomb" and also not: "but it was first (ην δε πρωτη) when the women came to the tomb".

"On the first day" = “τη πρωτη ημερα” (τη [on/the] πρωτη [first] ημερα [day]). When the Greek spoke of the first day of the week, it was sufficient to say “on the first” (see above), but the word “day” (ημερα) could also be mentioned, i.e. “on one day”, “on two day” or “on the first day” (τη πρωτη ημερα), “on the second day” etc. This wording is found in Mark 14:12, where it refers to the first day of Unleavened Bread. This is also used in Acts 20:18, where Paul speaks of the “πρωτης ημερας” (first day, gr. protes hemeras) since he came to the province of Asia. It would be no problem at all to mention the phrase “on the first day” in the New Testament manuscripts, because every Greek said this very often in the course of his life. But it is not mentioned anywhere in the resurrection chapter of the NT. 

Another possibility would be to say “τη ημερα τη πρωτη” (on the day of the first). An example from the Septuagint, the Greek translation of the Hebrew OT (Ex 20:11): “and [God] rested on the seventh day [τη ημερα τη εβδομη = on the day the seventh, i.e.: on the seventh day]. Therefore the LORD blessed the Sabbath day [literally: την ημεραν την εβδομην = on the day the seventh] and sanctified it.” If “seventh” is replaced by “first”, then every child understands that it would be an event on the “first day” of the week. We find in the NT the phrases “τη τριτη ημερα” (tn tritn hmera = on the third day; Mt 16:21; 17:23; 20:19; Lk 9:22; 24:7.46) and “on the day the third” (Lk 18:33; 1Cor 15:4). Luke 18:33 says: “And after flogging him, they will kill him, and on the third day he will rise.” Literally it says: “on the day the third” (τη ημερα τη τριτη). The evangelists only had to replace “third” (τριτη) with “first” (πρωτη) in the NT and it would have been clear to everyone that Jesus was resurrected “on the first day” or “on the day the first” of the week. The same applies to John 2:1, where it also says “on the day the third”. 

Once again, if God meant the first day of the week (εβδομάδα, ebdomada), He could have simply said “on the first day” (τη πρωτη ημερα) or “on the day the first” (τη ημερα τη πρωτη) in ancient Greek. The following is a screenshot from the very accurate free translation program ISA 3 from Scripture4All with the Concordant Literal Version (CLV) for comparison: 

The historian Josephus Flavius (*37, †after 100; Wikipedia) also knows the expression “τη πρωτη μεν ημερα” (“during the first day”; source: The Jewish War, 4th book, 9th chapter, verse 547). All these expressions were deliberately not used by the evangelists in the NT, although they could have done so if they had meant the first day of the week (εβδομάδα, ebdomada). In John 5:9 (John 9:14 is similar) there is the expression: “ην [was] δε [but] σαββατον [Sabbath] εν [in, on] εκεινη [that] τη [the] ημερα [day].” The apostles would therefore only need to replace “Sabbath” with “first” or “Sunday” (ηλιου ημερα; ημερα του ηλιου) to say that the women went to the tomb "on that First Day" or "on that Sunday [ηλίου ημερα]": "ην πρωτη εν εκεινη τη ημερα" (it was the First on that day). 

The facts: The Bible does NOT say: "on the first day (τη πρωτη ημερα) the women went to the tomb" and also not: "the women went to the tomb on the day the first (τη ημερα τη πρωτη)" and also not: "during the first day (τη πρωτη μεν ημερα) the women went to the tomb" and also not: "it was the first on that day" (ην πρωτη εν εκεινη τη ημερα), when the women came to the tomb."

"On the first day of the week" = "τη πρωτη ημερα της εβδομαδας" (τη [on, the] πρωτη [prote, first] ημερα [day] της [of the] εβδομαδας [ebdomadas, literally: sevenness, a period of seven = week]. It may be shocking to many readers, but this phrase used in some Bible translations is not found in any of the many basic Greek texts of the NT. God never wanted this phrase in the resurrection chapter. Although there has been a corresponding Greek word for week (εβδομαδας, ebdomada/s) for many generations, which was known to all Gentiles and Christians, and even appears in the Greek translation of the Old Testament (Septuagint, LXX), it was quite deliberately not used by the apostles even once in the New Testament. This phrase is in itself also illogical, for today nobody says "on the first day of the week we went to the cinema" either, but everyone simply says "on Sunday we went to the cinema". Moreover, the first day of the week of the Hebrews has nothing in common with the pagan Sunday, because the first day of the Jewish week is counted from Saturday evening to Sunday evening (after sunset), whereas Sunday means the period from midnight to midnight. So even if in the New Testament there were talk of the "first day of the week", even then the pagan Sunday would never be meant, seeing that the Jews have not oriented themselves to the pagan or Roman definition of the day. Otherwise they would have to keep Saturday and not the Sabbath, but that would be a sin, because Friday evening already belongs to the Sabbath, but not to Saturday. The evangelists could also have left out the word ημερας (day), so the shorter formulation "την πρώτη της εβδομάδας" (on the first of the week) would have been possible. But they did not want this either. Another possibility would have been to say in general "εν μια ημερα την εβδομάδα" (on a day of the week), without defining exactly which day of the week was meant. But this too is not to be found in the chapter on resurrection. In Hebr 4:4 it says "εν τη ημερα τη εβδομη" (on the day the seventh), which sounds almost exactly like "day of the week" (ημερα την εβδομαδα), as the Greek word "week" literally means "sevenness" (a perod of seven). The word ebdomada (εβδομαδα = sevenness = week) has been known by every Greek speaking person without exception. The Jewish-Roman historian Flavius Josephus (*37; †after 100), who lived exactly at the same time and in the same area as the apostles and even belonged to the same nation, mentioned the word week (ebdomada) several times in various grammatical forms in his books. So the apostles could have used the same word if they had wanted to. Even the Catholic translation of the New Testament into Latin, the Vulgate, does not mention the word week (lat. hebdomadas) once when it is about the day of Jesus' resurrection. So once again: the evangelists could have used this expression if they had wanted to; but they did not. In Mk 14:12 we read: "And on the first day of Unleavened Bread, when they sacrificed the Passover lamb..." It literally reads: "τη [on, the] πρωτη [first] ημερα [day] των [of the] αζυμων [unleavened]". So the evangelists could have used this phrase, and all they had to do was to replace αζυμων (unleavened) with εβδομαδας (week), and it would already be plainly clear when the resurrection would take place. That is so simple! But be careful, because some theologians want to deceive the Christians and claim that the word "ebdomadas" (week) was supposedly unknown to the evangelists, and so they had to speak of "Sabbaths" in the chapter on the resurrection. This is a false doctrine and a great lie, as can be proved clearly, quickly and beyond doubt from the Septuagint and various historical examples, e.g. the writings of Flavius Josephus (cf. week). The corresponding Greek word for "week" existed long before the evangelists were even born and long before the English, German and Spanish languages existed. Otherwise a Greek could never have said "on a Sabbath", "on one of the Sabbaths" or "on the first Sabbath", since it would automatically always have to mean "on the first day of the week" or "after the Sabbath" or "on Sunday". Do not let yourself be seduced! The evangelists were no fools and no idiots. They knew exactly what they said and what they didn't. God knows why He did not have the above mentioned phrases published in NT. Do not mess with Jesus and God. It can cost them eternal life if they distort God's Word and deceive other people (Matthew 18:6-7). Do not sin against the Holy Spirit. And one more thing: The translation for "on the first day of the week" in modern Greek is also "την πρωτη ημερα της εβδομαδας" and not "on the first day of the Sabbaths" (σαββατων) or "on one of the Sabbaths" (μια των σαββατων) because this also means in today's Greek: "one of the Saturdays"  (see original Interlinear Bible). Google Translator and the free online translation programme DeepL show it extremely clearly:

The facts: The Bible does NOT say: "on the first day of the week (την πρωτη ημερα της εβδομαδας) the women went to the tomb" and also not "on the first of the week (την πρώτη της εβδομάδας) the women went to the tomb" and also not "on one day of the week (εν μια ημερα την εβδομαδα) the women went to the tomb". Or can you find one of these expressions in the original Greek text?

"When it was first day" or "when the first day became" = "οτε δε πρωτη ημερα εγενετο" (οτε [when, as] δε [but] πρωτη [the first] ημερα [day] εγενετο [it was; had become]). If the apostles wanted to testify that the women came to the tomb when the first day of the week had become, they would have another possibility. In Acts 27:39 Paul says "But when it was day [οτε δε ημερα εγενετο], they did not recognize the land". The apostles would only have had to insert the word πρωτη (prote, first) and it would have been clear to everyone that it was about the first day of the week. But they certainly did not want to say that. And they also did not mention: "γενομενης δε πρωτη ημερα" (but when it became first day). This phrase is similar to the previous one, but differs in the sentence order. In Acts 23:12 it says "But when it was day [γενομενης δε ημερας], some Jews gathered together..." Mark 6:2 knows another variant, when he says, "And when the Sabbath came, he [Jesus] began to teach." Literally it says: "και γενομενου σαββατου" (and having come [the] Sabbath). The apostles could have used the phrase from Acts 23:12 and inserted the word πρωτη (prote, first) and they would have the first day of the week. They could also have replaced the word "Sabbat"h with the word "first day" in the sequence of words in Mk 6:2, and they would already have the phrase according to which Jesus would have risen "on the first day" (by which in Greek the first day of the week would be meant). But they deliberately did not do that.

The facts: The Bible does NOT say: "when the first day had come (οτε πρωτη ημερα εγενετο), the women went to the tomb" and of course it does not say: "and when Sunday came (οτε ηλίου ημερα εγενετο), the women went to the tomb". It also does not say "when the first day came (γενομενης πρωτη ημερα)..." or "when became the first day (και γενομενου πρωτη ημερα), the women went to the grave".

"After the Sabbath" = "οπισω του σαββατου" (οπισω [after] του [the] σαββατου [Sabbath/s]). Some translators (e.g., Menge) correctly mentioned the word "Sabbath" in the resurrection chapter, but they added additional words (e.g., "after"), thus moving an event that "occurs on a Sabbath" to "the day AFTER a Sabbath. But even this phrase is not found in any New Testament manuscript. The Israelites were quite capable of saying "after the Sabbath" when they meant it, as can be demonstrated by the Septuagint (LXX). In Neh 13:19 it says: I had the gates "closed and commanded that they should not be opened until after the Sabbath. It literally says: "εως [until] οπισω [after] του [the] σαββατου [Sabbath]." The word οπισω (opisō, Strong No. 3694) is found 35 times in the NT (Mt 3:11; 4:19; 10:38; 16:23,24; 24:18; Mk 1:7,17,20; 8:33,34; 13:16; Lk 7:38; 9:23; 9:62; 14:27; 17:31; 19:14; 21:8; Jn 1:15. 27:30; 6:66; 12:19; 18:6; 20:14; Acts 5:37; 20:30; Phil 3:13; 1Tim 5:15; 2Petr 2:10; Jude 1:7; Rev 1:10; 12:15; 13:3) and means "after". Another possibility would be to use the word μετα (meta = after). It has the Strong number 3326 and occurs 473 times in the NT. So we would have "μετα το σαββατο" (after the Sabbath), a statement that every child in the world understands, but this too is not in the NT. Anyone who claims otherwise is lying, for he will not find these well-known words in the corresponding Greek or Latin (Vulgate) sentence order. In several places it says "μετα [after] τρεις [three] ημερας [days]" (Mt 27:63; Mk 8:31; 9:31; 10:34) or "after [μετα] two days" (Mt 26:2; Mk 14:1). Just as someone could say "μετα ταυτα ημερας" (after that day; Heb 4:8), so could he say "μετα ταυτα σαββατο" (after that Sabbath). If the apostles had meant "after [οπισω or μετα] the Sabbath", they would have written it. They had several ways of doing this. 

The facts: The Bible does NOT say: "after the Sabbath (οπισω του σαββατου or: μετά το σαββατο) the women came to the grave" and it does not say "after this Sabbath (μετα ταυτα σαββατο) the women came to the grave". Or can you find "οπισω" or "μετα" in the basic Greek text? Check for yourself, because God commands: "Prove all things; hold fast that which is good" (1Thess 5:21). Anyone can easily and quickly check it for themselves in the basic Greek text and in the Vulgate, the word "after" is not found in Mt 28:1, Mark 16:2, Luke 24:1 and John 20:1. The NT, on the other hand, speaks of the coming of women to the tomb "on one of the Sabbaths" (there are 3 Sabbaths in the Passover week), namely on the "first Sabbath" (Mark 16:9) of the seven weekly Sabbaths until Pentecost. It could not be clearer.

"On the day after the Sabbath" = "την ημερα μετα το σαββατο" (την [on, the] ημερα [day] μετα [after] το [the] σαββατο [Sabbath]). This sentence is also not in the resurrection chapter of the Bible. If the apostles had wanted to say that Jesus rose from the dead "the day after the Sabbath", they could have used this phrase that every child understands. Another option would be "on the following of the Sabbath" = "της επαυριον των σαββατων" (της [on, the] επαυριον [the following, after] των [the] σαββατων [sabbatwn = Sabbath/s]). This phrase is also biblical and was well known, as can be demonstrated by means of two passages (Lev 23:15-16) in the Septuagint (LXX): "After that you shall count from the day after the sabbath [literally: the following the Sabbath: της επαυριον των σαββατων], since you offered the sheaf as a vibratory offering, seven whole weeks 16 until the day after the seventh Sabbath" (Lev 23:15-16). The word επαυριον (epaurion) means "next/following [the Sabbath]" or briefly "day-after" and occurs 17 times in the NT (Strong No. 1887: Mt 27:62; Mk 11:12; Jn 1:29,35,43; 6:22; 12:12; Acts 10:9,23,24; 14:20; 20:7; 21:8; 22:30; 23:32; 25:6,23). Another possibility would have been to simply say "following" (following or next [day]) without mentioning the word "day": "next/following" = "τη δε επαυριον" (τη [and, on the] δε but] επαυριον [following]). Only a few verses before the resurrection chapter of the Gospel of Matthew, exactly this phrase is used: "τη [and, on the] δε [but] επαυριον [next/following] ητις [which] εστιν [is] μετα [after] την παρασκευην [the preparation day] the high priests came...". (Mt 27:62). The KJV, like many other Bibles, translates: "the next day", although the word "day" is not found. There are other examples (Mk 11:12, Jn 1:29,35,43; 6:22, 12:12). This expression is also frequently found in the Acts of the Apostles (Acts 10:9,23,24; 14:20; 16:11; 20:7b; 21:8,18; 22:30; 23:32; 25:6,23), whereby the word "day" is not mentioned in each case, but was nevertheless always meant, e.g. Acts 10:24: "on the following he came to Caesarea". All these passages were translated as "the next day" or "the following day", but the word "day" was not mentioned in the Greek text. So the apostles could have written that the women rested on the Sabbath and "the next/following day they went to the tomb", but they did not write that because they clearly named the day the women went to the tomb (see below). Another possibility would be: "the following/next day" = "τη τε επιουση ημερα" (with the mention of Greek day). This sequence of words is known from Acts 7:26: "τη [and] τε [on] επιουση [the following] ημερα [day] he [Moses] he appeared to them as they were quarreling and tried to reconcile them...". However, the evangelists could have simply written that the women rested according to the commandment "on a sabbath" and that then Jesus resurrected "the next/following day". But even this phrase is not used in connection with the day of Jesus' resurrection. The apostles would have had a further option if they had reported an action "on the other day" (instead of the following day) or: "on the other [without the word "day"]" = "τη δε ετερα" (τη [and] δε [but] ετερα [on the other]). The word "day" could have been mentioned, but it did not have to be. Luke used this form in Acts 20:15 and 27:3. In Acts 20:15 both terms are in one sentence, it says once "the following [day]" and once "the other [day]".    

The facts: The Bible does NOT say: "the day after the Sabbath (της επαυριον των σαββατων or: την ημέρα μετά το σάββατο) the women went to the tomb". Nor does it say "the following day (τε επιουση ημερα) the women went to the tomb", nor "the other day (τη δε ετερα ημερα) the women went to the tomb". Or can you find one of these expressions in the original Greek text?

"After a Sabbath" = "μετα μια σαββατο" (μετα [meta, after] μια [mia, a, one] σαββατο [Sabbath]) or "εν μία ημερα μετα το σαββατο" (on a day after the Sabbath). The evangelists mentioned "in one day" (εν μια ημερα; Rev 18:8) and also "after one day" (μετα μίαν ημεραν; Acts 28:13). In the same way they would have written "after one Sabbath" if they had wanted to. Jesus said, for example, that he will rise "after (μετα) three days" (Mt 27:63; Mk 8:31; 9:31; 10:34; Lk 2:46; cf. Acts 25:1; 28:17; Rev 11:11). And the word meta (after) can also be found in numerous other places. The evangelists knew this word very well. In Acts 28:13 it literally says "and when after one day (μετα μιαν ημεραν) the south wind came up...". If the evangelists had wanted to, they could have simply replaced the word "day" with "Sabbath" and all people on earth would already know that the women came to the tomb "after a Sabbath" (μετα μια σαββατο). Or they could also keep the word "day" so that either "μετα μια ημερα του σαββατου" (after a day of the Sabbath) or "μετα μια ημερα των σαββατων" (after a day of the Sabbaths) would come out. But this is exactly what they did not want to say at all.

The facts: The Bible does NOT say: "after a Sabbath (μετα μια σαββατο) the women went to the grave" and also not "after a Sabbath day (μετα μια ημερα το σαββατο)" and also not "μετα μια ημερα του σαββατου" (after a Sabbath day) and also not "after a day of the Sabbaths (μετα μια ημερα των σαββατων) the women went to the grave".

"When when the Sabbath was past" = "και διαγενομενου του σαββατου" (και [and] διαγενομενου [having passed] του [the] σαββατου [Sabbath]). This statement is also biblical. All Christians know what it says in Mk 16:1: "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 [Jesus]". As can be clearly seen, Mark knew exactly what he was saying. He made no mistake. If he had also wanted to say in Mk 16:2 that the women did not go to the tomb "on a Sabbath", but "after a Sabbath", he could have used exactly the same expression that he himself had used in the verse before. But he certainly did not do so, and the other evangelists clearly did not use this phrase either.

The facts: The Bible does NOT say: "when the Sabbath was past/over (και διαγενομενου του σαββατου), the women went to the tomb." Or can you find this phrase in the original Greek text in Mt 28:1; Mk 16:2; Lk 24:1 and John 20:1?

"The day after Saturday" = "τη ημερα μετα την κρονικήν" (τη [on] ημερα [day] μετα [after] την [the] κρονικήν [Kronos-day, Saturday] or the abbreviated version "after Saturday" = "μετα την κρονικήν". The ancient Greeks used the term "Kronos-day" for Saturday (κρόνου ημέρα, κrónou hēméra or ημέρα κρόνου, hēméra Krónou). It was the day that was named after their god Kronos (gr. Κρόνος). In Roman mythology, the god of the planet Saturn (Saturnus) corresponds to him, from which the current names Saturday and Samstag are derived. Justin the Martyr (*110; †165) does not speak of the Sabbath in his first apology (67,7.8), but uses the pagan and ancient Greek term Kronosday (Saturnus). For him Sunday, "the day after Kronostag", is "τη μετα την κρονικήν." So the evangelists could have spoken from the day after Saturday if they had wanted to. But they deliberately avoided this, because according to their faith they had to distance themselves from the use of all pagan day names (see weekday names).

The facts: The Bible does NOT say: "on the day after Kronos-day/Saturday/Saturn-day (τη ημερα μετα την κρονικήν)..." nor the short version "after Kronos-day" (τη μετα την κρονικήν) the women came to the grave". 

"After the High Sabbath" = "μετα το μεγαλο σαββατο" (μετα [after] το [the] μεγαλο [great, high] σαββατο [Sabbath]). In John 19:31 it is emphasized that the day after the preparation day (14th Nisan) was a High Sabbath, that is, a feast Sabbath. It literally reads: "ην γαρ [then was] μεγαλη [high, great] η [the] ημερα [day] εκεινου [that] του [the] σαββατου [Sabbath]. If Jesus had died on Good Friday and resurrected on Easter Sunday, then he would have had to resurrect immediately after a major Sabbath (double Sabbath; when the annual and weekly Sabbaths fall on the same day, that is, on Saturday). But the evangelists also did not write anything about a resurrection immediately "after the High Sabbath". They only emphasized that after the preparation day the great Sabbath began, but they also wrote that the women went shopping after the Sabbath to prepare the ointments (Mark 16:1), so there could not have been a double Sabbath in that year. Moreover, the sign of the Messiah (3 days and 3 nights) would become impossible.

The facts: The Bible does NOT say: "after the High Sabbath (μετα το μεγαλο σαββατο) the women came to the tomb".

"after the seventh" = "μετα την εβδομη." In Hebr 4:4 it says "and God rested on the day the seventh" (εν τη ημερα τη εβδομη). The Sabbath is the seventh day of the week, hence it was also called "the seventh". If the evangelists wanted to say that Jesus rose from the dead "after the seventh day of the week", they would have several options, either "μετα την εβδομη" (after the seventh) or "μετα τη ημερα τη εβδομη" (after the day the seventh) or "μετα την εβδομη ημέρα" (after the seventh day; meaning the last day of the week) or even "μετα την εβδομη ημέρα της εβδομαδας" (after the seventh day of the week). But they did not use any of these expressions. Why? Because they wrote that Jesus rose from the dead "on one of the Sabbaths" (μια των σαββατων; Mk 16:2; Lk 24:1; Jn 20:1) and "early on the first Sabbath" (πρωι πρωτη σαββατου; Mk 16:9). It could not be clearer to say. Every child understands that. But this is not understood by those who hate the Sabbath and wish to find Sunday in the Bible. 

The facts: The Bible does NOT say: "after the seventh" or "after the seventh day" or "after the day the seventh" or "after the seventh day of the week the women went to the grave".

"On the Day of the Lord" = "εν τη κυριακη ημερα" (εν [in, on] τη [the] κυριακη [kyriake, Lords; derived from gr. Κυριος, Kyrios = Lord] ημερα [hemera = day]) or "εν τη ημερα του κυριου" (εν [in, on] τη [the] ημερα [day] του [of the] κυριου [Lord]). Some Christians refer to Sunday as the "Day of the Lord. This is wrong. Exactly this phrase "εν τη ημερα του κυριου" is in 1Cor 1:8 and in 1Cor 5:5. And "εν τη κυριακη ημερα" (on the Lord's Day) is found in Rev 1:10. So this designation is biblical, and was quite familiar to everyone at the time of the apostles. The "Day of the Lord" is also called "η ημερα του κυριου" (the Day of the Lord; 2Thess 2:2) or also briefly "ημεραν κυριου" (Acts 2:20; 1Thess 5:2; 2Petr 3:10). But in connection with the Day of Resurrection of Jesus, this expression has intentionally never been used. But even if it were in the NT, even then it would only refer to the Sabbath and never to Sunday. All feast days are called "the days of God" ("my days") in the Bible. In the Septuagint, the Hebrew "Day of Yahweh" was translated in many places as the "Day of the Lord" (η ημερα κυριου; e.g. Joel 2:1). Sunday has never been the "Day of God" in the history of the universe. Furthermore, in the Old and New Testament "Day of the Lord" never meant Sunday, but rather a prophetic date for the events of the last period of time, which reach their climax with the return of Jesus. Therefore, according to the statement of Jesus, the COMING events happen "on his day" (Lk 17:24) and Paul also speaks of the future: Jesus "who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ" (εν τη ημερα του κυριου ημων ιησου χριστου; 1Cor 1:8). Regarding the sinner: "To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." (εν τη ημερα του κυριου; 1Cor 5:5), "for you know full well that the day of the Lord (ημεραν κυριου) will come like a thief in the night" (1Thess 5:2). Peter writes: "But the day of the Lord (ημεραν κυριου) will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" (2 Peter 3:10). All these events have nothing to do with Sunday. The Bible never refers to the first day of the week as the "Lord's day" or the day of the Lord. This new definition is an invention of deceivers who hate God's Sabbath. Jesus did not call himself "Lord of the first day of the week", nor did he call himself "Lord of Sunday", but only "Lord of the Sabbath" (κυριος του σαββατου; Lk 6:5; Mt 12:8; Mk 2:28) as it is literally said. The Sabbath was and is his day. Through his resurrection "on one of the Sabbaths" Jesus did not abolish the Sabbath, but made it even greater. So if the evangelists wanted to say that Jesus should not have risen "on a Sabbath" but "on the Day of the Lord", they would have several ways of expressing it, but they deliberately avoided that. However, even if it were written in the Bible that Jesus rose from the dead on the "Day of the Lord", then only the Sabbath would be meant and never the Sunday, which begins at midnight and follows a pagan calendar. God will never abolish his calendar and holidays just so that some pastors can sanctify Sunday.

The facts: The Bible does NOT say: "on the Day of the Lord (εν τη ημερα του κυριου or: την ημέρα του κυρίου) the women went to the grave" and also not "on the Lord's Day (εν τη κυριακη ημερα) women went to the tomb".

“On the Lord's (-day)” = “εν τη κυριακη” (εν [in/on] τη [the] κυριακη [kyriake, Lords). This short version is created when the following “ημερα” (hemera, day) is omitted. In modern Greek, κυριακη is still the name for Sunday. And “on Sunday” means “την Κυριακή”. The apostles could therefore have written that Jesus was resurrected “on a Kyriake (Lord's Day), i.e. ‘μια Κυριακή’ or ‘on one of the Lord's (-days)’ (”μία των Κυριακών” or ‘σε μία από τις Κυριακές’), but in fact this is clearly not written in the original texts of the Bible. Instead, the Bible says, "on one of the Sabbaths" (μια των σαββατων). The word κυριος (kyrios, Lord) was used very frequently in the ancient Greek language and it also appears often in the Septuagint and the NT. But naming another day of the week as Lord's Day is completely unbiblical in both the OT and the NT.

The facts: The Bible does NOT say: "on the Lord's Day (εν τη κυριακη, or: την κυριακή) the women went to the tomb". Nor does it say: “on a Lord's day” (“μια Κυριακή”) and also not in the plural “on one of the Lord's days” (“μία των Κυριακών” or “σε μία από τις Κυριακές)”.

Even 2,000 years ago humans were not stupid. They were quite capable of expressing themselves clearly. If God and the evangelists had wanted to testify that the resurrection of Jesus had taken place "on a Sunday", they would have had a total of more than 20 of the above options, and all discussions would have come to an end. But instead, the Bible clearly speaks of a quite different day of the resurrection, namely the Sabbath, which the four evangelists have mentioned seven times (number of perfection). Numerous Catholic translators and Martin Luther have correctly named this day seven times in their Bibles. Anyone can publish a Bible translation, but no one can change the Greek New Testament original, and every Christian must admit that none of the above possible phrases has been used by the evangelists in connection with the day of Jesus' resurrection. This is not an assumption but an easily verifiable fact. If God has not used any of these words (Sunday, Lord's Day) and none of these phrases ("after the Sabbath", "on the first day of the week", "on Sunday"...) in the Bible, then there is a clear meaning. God has not made a mistake, He knows exactly what He means and what He does not mean. Also the evangelists did not make a mistake, they knew exactly what they wanted to express and what they did not want to express. Every word of them has a clear meaning. No man has the right to falsify God's word by removing (stealing) certain words and adding (replacing) others in his own translation. The ancient Greek language existed long before the English, German, French and Spanish languages, and the statements of the New Testament are very easy to understand if complicated distortions are avoided.

The facts: As can be clearly seen here, in all the phrases connected with the day of Jesus' resurrection, God never uses the corresponding Greek words for "Sunday", "Lord's Day", "week", "first day of the week", "after the Sabbath", "when the Sabbath was past", "first" or "first day". Instead, He mentions exactly seven times (Mt 28:1a; Mt 28:1b; Mk 16:2,9; Lk 24:1; Jn 20:1,19) only the seventh day of the week, which is clearly defined and has a single name: "Sabbath" (day of rest). The Sabbath appears in the singular and plural, so that we can be quite sure that only this day can be meant. God's Word is well thought out and can easily be translated into any language as long as church interpretations and dogmas are avoided. The many old German Catholic translations speak of the resurrection of Jesus "on a Saturday" morning (see manuscripts). This is also the statement of the first Bible ever printed in a national language (see Mentelin Bible of 1466).

The use of the phrase "on one of the Sabbaths" is quite appropriate, since there were and still are three Sabbaths in only seven days each year on the Passover Feast. There are also the seven weekly Sabbaths, which are counted every year until Pentecost. But this plural expression "σαββατων" was also used in the ancient Greek language to describe a single Sabbath day. All Jews and also all Christians in the early church understood the above mentioned sentences without any problems. In some Bible translations, instead of "on one of the Sabbaths", "on the first of the Sabbaths" is also translated. This may not be quite correct in the literal equivalent, but in terms of content it is perfectly correct, because this Sabbath was in fact the first in series of the seven weekly Sabbaths up to Pentecost, as Mk 16:9 also proves. And all this has nothing at all to do with the "first day of the week".

God also uses the same name of the day in the other 3 passages, which are connected with the meeting of the church (John 20:19; Acts 20:7; 1Cor 16:2) and the fasting of the Pharisee (Lk 18:12): the Sabbath. God made no mistake and God does not need complicated idioms to describe something simple. Every single biblical word is well thought out by Him and has a clear meaning, and the absence of other words is also well thought out and also has a clear meaning. The evangelists were not stupid and they knew exactly what they were talking about and what they were not talking about.

The Bible is the "Holy Scripture" as the Catholic Church calls it; the Bible is therefore a masterly document inspired by God, with a clear, error-free and unambiguous statement that leaves no room for doubt. According to the basic Greek text, Jesus did not rise from the dead "on the first day of the week", nor "after the Sabbath", nor "on a Sunday", but "on a Sabbath" or "on one of the Sabbaths" or "on the first of the Sabbaths" or "on the first Sabbath," that is, "on one Sabbath" of the three Sabbaths at Passover or "on the first of the seven Sabbaths" in the count of the seven weekly Sabbaths up to Pentecost. This statement was understood by every child in the early Christian church. And it is also understood today by everyone who is familiar with the calendar of God. The others (including many pastors) prefer to be seduced in order to avoid problems and discussions in the church. In this way they seduce the church of God to sanctify the holiday (Sunday) of the Gentiles who killed Jesus.

The alleged Sunday resurrection of Jesus is a pagan fairy tale, with the aim that Christians keep the same holidays as the pagans, because otherwise nothing would speak for keeping the biggest holiday of the Roman sun god, the Sunday.

Theologians and pastors all look for the Resurrection Sunday in the ancient Greek Bible text of the New Testament, but they all find the Resurrection Sabbath seven times in it. Soon Jesus will come and call to justice all those who have seduced His children to a different calendar with different holidays. What is written here is not a new teaching, but ancient Christian basic knowledge, confirmed in millions of printed Bibles that have been correctly translated.  

There never was a turbo resurrection of Jesus that many theologians wanted, but rather He fulfilled the important sign of the Messiah (3 days and 3 nights):

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

(1Thess 5:21-22; KJV)

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

(Eph 5:11, ESV)