The third manipulation of the Bible made by theologians concerns the replacement of the word "one" by "first". In contrast to some translators, the four evangelists knew very well the difference between the cardinal numbers (one, two, three...) and the ordinal numbers (=order: first, second, third...), as can be proved by many examples in the NT. In seven Bible verses in some modern translations the cardinal number one (μια, mia) was replaced by the ordinal number first (πρωτη, prote). This concerns the five biblical verses on the day of Jesus' resurrection (Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1,19) and the two verses on the day when the Christians met (Acts 20:7 and 1Cor 16:2). What is the consequence of this substitution? As a result, the day of Jesus' resurrection and the day of the meeting was changed from "on a Sabbath day" to "on the first day of the week", and this in seven places. But the basic text does not mention "first", but "one" and it is always only about the Sabbath day.

Here we have another great advantage, for in the course of the centuries locally families of texts (Alexandrian and Byzantine) have come into being, which make the variety even greater and give a double security. The Textus Receptus (abbreviation: TR), which served the Reformers as a basis for translation, shows some characteristics which are not contained in the oldest texts found (Codex Sinaiticus, NA28). These variants prove that it was always only about the "a/one Sabbath" or "on the one of the Sabbaths", that is, with and without the article "των" (ton; the): 

As can be clearly seen here, the writers of the New Testament always used the word μια (mia, one), but never πρωτη (prote, first), although they could have done so, as Mk 16:9 proves. The evangelists were simple people, but they were intelligent and knew exactly what they were talking about. On the other hand, some today's studied translators think they were intelligent, but they are not even able to distinguish cardinal (one) and ordinal (first) numbers in ancient Greek. Both words of course have a different strong-number, namely 1520 and 4413. God could also have said "τη πρωτη" (on the first), but he meant "τη μια" (on the one) - and so it must be translated into other languages.

The word mia (one) is feminine, prote (πρωτη) is also feminine, but the latter means both a chronological order (first, earliest, foremost) and the position in a ranking (most distinguished, Boss). Neither in Greek nor in any other language do "one" and "first" mean the same thing, nor are they interchangeable at will. In every good lexicon of the ancient Greek language, this difference is made clear. Therefore a correct translation should be based on the guidelines of the apostles and not on what one would like to have. And what if the evangelists really wanted to say "on the one of the Sabbaths"? Then they would have only one way to write it, namely the one they used in the NT!

τη μια των       = literally: (on) the one of the...  [compare: on the one of the Sabbaths]

τη πρωτη των = literally: (on) the first of the... [compare: on the first of the Sabbaths]

Jerome had already been able to clearly differentiate between "one" and "first" in his Latin Vulgate about 2,000 years ago and had used the word "primam" (first; instead of "one") only in one verse (Mt 28:1b), which is nevertheless even correct in this case, since it is actually the first Sabbath until Pentecost, as Mk 16:9 proves. Martin Luther also had no problems of understanding. He translated correctly (see Luther Bible), but the revisers (Luther Bible 1912 and 1984) of his Bible twisted Luther's statements in another direction. When God and the apostles speak expressly of "ONE Sabbath" and not of the "FIRST Sabbath", they certainly do not mean the "first day of the week" but a specific Sabbath. Also the CLV 1926 translated correctly. So this is not a new teaching, but was written in this Bible long before the Second World War began:

Mt 28:1   Now it is the evening of the sabbaths. At the lighting up into one of the sabbaths came Mary Magdalene...

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.

Mk 16:9  Now, rising in the morning in the first sabbath, He appeared first to Mary Magdalene...

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…

Lk 18:12  I am fasting twice of a sabbath...

As was shown in Chapter 3 (see No Friday), there are three Sabbaths each year within the seven-day Passover and there are seven Sabbaths until Pentecost. Now if there are three Sabbaths within a week and seven Sabbaths until Pentecost, what is the problem if someone reports what happened "on one of the Sabbaths"? This is a perfectly normal expression that every child understands. Moreover, the phrase "on one of the Sabbaths", or "on a Sabbath day", proves that it must have been an ordinary weekly Sabbath, because, in contrast, the High Sabbath was emphasized by the apostles before that (Jn 19:31-33). 

"a/one [heis, masculine] Lord [masculine], a/one [mia, feminine] faith [feminine], a/one [hen, neuter] baptism [neuter]". Or:

"a/one [heni, neuter] spirit [neuter], a/one [mia, feminine] opinion [feminine]" (Phil 1:27).

But in the above mentioned 7 Bible passages the feminine "mia" appears before the neuter "Sabbath/s":

"μια [mia, feminine] των [ton, neuter] σαββατων [Sabbaton, neuter]"

Many Christians could not understand why the feminine "mia" (μια) appears before the neuter "Sabbaths" and not the corresponding neuter "hen" (εν); but the explanation is simple:

1. It is important to note that "σαββατα" (sabbata) is not a Greek word, but a foreign or loan word from the Hebrew/Aramaic "Shabbat." In the Hebrew language there was no neuter, everything has a gender, but in Greek it is different. In Hebrew the word Sabbath שבת is feminine, so when translated into Greek it was seen in the feminine sense, as the Greek "day" (ημερα, hemera) is also feminine. The Aramaic word "shabbata" (the sabbath, singular) is also feminine (!), but in Greek the exact same word "σαββατα" (sabbata, Sabbaths) is not feminine, but a neuter word, because of its linguistic peculiarity. In Greek, in fact, a word ending with an "a" was considered a neuter. As in Hebrew and Aramaic, the Sabbath was therefore always seen in a feminine sense, which is why the feminine "μια" comes before the neuter "σαββατων" (sabbaton, Sabbaths), although strictly speaking it is a neuter in Greek.

2. The words "one (μια, mia; feminine) Sabbath (neuter)" instead of "one (ev, hen; neuter) Sabbath (neuter)" sound illogical to us at first sight. But the Sabbath is also a day and the Greek "day" (ημερα, hemera) is feminine (μια ημερα = a/one day), which is why "mia" can be placed before the neuter Sabbath day. All translators known to us agree that if the feminine mia appears before the neuter "the Sabbath", it can then refer less to the neuter Sabbath and more to the feminine day (ημερα, hemera), which, although often not mentioned in the Greek language, was often meant. This is why the word "day" appears much more frequently in almost all translations than in the actual basic Greek text, and nobody is bothered by it. The Sabbaths are also always days and days are always feminine in Greek, so that the feminine mia must appear before the Sabbath day and not the Neuter form (εν). This results in: "on a (feminine) day (feminine) of the (neuter) Sabbaths (neuter)", a harmonious phrase that everyone without exception understood at the time of Jesus. It means nothing other than "on a Sabbath day". That is why many interlinear translations, such as the very good Scripute4All interlinear Bible translation (Scr4All 2010), have always added the word "day" in italics at the seven places (Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1,19; Acts 20:7; 1Cor 16:2) after mia (one). Thus the readers could see that the "day" was not in the basic Greek text, but was meant. This gives us either the phrase "on a day Sabbaths" (Mt 28:1; Jn 20:19; 1Cor 16:2) or "on a day of the Sabbaths" (Mk 16:2; Lk 24:1; Jn 20:1; Acts 20:7), which in both cases in the Septuagint and in the NT means nothing other than "on a Sabbath day" in the singular. This becomes particularly clear in the proclamation of the Ten Commandments (Ex 20:8-10). In the Hebrew text it says:

"Remember the day of the Sabbath" in the singular; but the Greek Septuagint translates in the plural, literally:

"Remember the day of the Sabbaths [ημεραν των σαββατων; plural!], to keep it holy. 9 Six days you shall labor, and do all your work, 10 but the seventh day is a Sabbath [Sabbaths; σαββατα; plural!] to the Lord your God..."

In English there is no such distinction between the genders, it always says "the". In German both the Sabbath and the day are masculine, but the Greek "sabbaton" is a neuter, although every day is feminine. So we have to put ourselves in the spiritual position of the Israelites and the first Christians in order to understand the Bible. They saw both the day and the Hebrew/Arama. Sabbaths always in the feminine sense, although in the Greek language the Sabbath were actually considered as neuter. Therefore, "τη μια των σαββατων" (te mia twn sabbatwn) is a normal phrase for "on a Sabbath", "on the one of the Sabbaths", or "on the one day of the Sabbaths" or "on the one of the Sabbath days". It can be proven from various passages that in Greek the feminine form was often used before the neuter, e.g. in Mk 16:9:

"δε (but) πρωι (early) πρωτη (first, feminine) σαββατου (Sabbath; neuter, singular)".

This is about the first Sabbath in the singular, the first of the seven Sabbaths between Passover (Nisan 15, High Sabbath) and Pentecost (High Sabbath). Again, the feminine "day" (ημερα, hemera) behind "μια" (one) or "πρωτη" (first) could be added before the neuter "Sabbath" or "Sabbaths". But it does not have to be done this way, because both versions (with and without "day") are grammatically correct. 

3. If the apostles had not meant "one" but "first", they would have told us, because they could clearly differentiate throughout the New Testament. A proof is given by comparing the sentence order of Mt 26:17 with Luke 24:1 and John 20:1 with the same grammatical form: 

In both cases, the grammatical situation is exactly the same. Just as the apostles could have said "τη δε μια των αζυμων" (but on one of the unleavened [breads]), so could they have written "τη δε πρωτη των αζυμων" (but on the first of the unleavened [breads]) or "τη δε πρωτη των σαββατων" (but on the first of the Sabbaths) if they wanted to. It does not matter whether the female day (ημερα, hemera) is added after "prote" or "mia" or not. The content and grammatical form [A-DFS] would always remain unchanged. So the apostles knew exactly what they were talking about, namely the coming of women to the tomb "on a sabbath day" or "on the one of the Sabbaths" (plural). Only Mark spoke exactly of the "first Sabbath" (Mk 16:9, singular), because he meant the first weekly Sabbath after the High Sabbath (Passover; Nisan 15), the first of the seven weekly Sabbaths until Pentecost: 

Also in Mk 16:9 the feminine "prote" is directly before the neuter "Sabbath" and no translator is bothered by it. If you want to add the feminine "day" behind the "prote" (πρωτη), you are welcome to do so, but then you are still only talking about the "first Sabbath day" and not about the Sun-day:

There are even more examples where the feminine "mia" appears directly before the neuter Sabbath, e.g. in 1Cor 16:2: "κατα μιαν σαββατου" (concerning a Sabbath). In Jn 20:19 "mia" even appears directly before the Sabbaths in the plural (see Interlinear): "τη (the) ημερα (day) εκεινη (the same) τη (the, feminine) μια (one, feminine) σαββατων (Sabbaths, plural neuter)." It is therefore completely unimportant whether or not the feminine day (ημερα) is added after "mia" or "prote" - and before the Neuter "Sabbath", because the Sabbath always remains the same in all cases, because it too is "a day".

It is not understandable why "mia" in the NT was translated almost 80 times with "one" and not "first", but of all places where it is about the day of the resurrection of Jesus, it is replaced by "first" for no reason. It makes no sense to violate linguistic rules just because you want to have "first" in a few places where "one" is written. When someone talks about what happened "on one of the Sabbaths", a series of Sabbaths is meant, but the "first Sabbath" (Mk 16:9) only means a special weekly Sabbath, which only exists once a year, namely the first of the seven weekly Sabbaths that are counted until Pentecost. So even if someone in Mk 16:2; Lk 24:1 and Jn 20:1 prefers to translate "on the first of the Sabbaths" instead of "on the one of the Sabbaths", he is very welcome to do so. In this case this would not be in the literal equivalent, but in terms of content it is completely correct and acceptable, since the Sabbath mentioned in the chapter on resurrection is actually the first of the seven weekly Sabbaths until Pentecost. So the Sabbath remains, even if "mia" (one) is replaced by "prote" (first)! 

This has nothing to do with the word "week" and anyone who does not know the difference between the Sabbath and a week should not even try to translate the Bible. If God had meant the "week" and not the "Sabbath", He would have written it down in the New Testament, because all people knew the corresponding Greek word for the "week" (see definition). The Greek "week" was already written in the Greek Bible translation Septuagint 200 years before Jesus was born. This word can also be found in numerous non-biblical Greek literature. And it is even mentioned several times in the books of Flavius Josephus, who came from the same Hebrew people as the Evangelists, who lived at the same time and in the same geographical area. Once again, if God had meant the "first day of the week", he would have said so. But He meant the Sabbath exactly seven times in the singular and plural, and He meant a very special Sabbath, which exists only once a year and which all Jews and Christians knew, namely the "first Sabbath" or the "first of the Sabbaths", this is the first of the seven Sabbaths that have been counted since 3,500 years until today between Passover (15th Nisan) and Pentecost. This "first Sabbath" and all seven Sabbaths can be found in every Jewish calendar in just a few minutes for every year and with today's Gregorian date.

The Jews counted these seven Sabbaths in the same way long before Jesus was born. Today's Jews count in the same way as their fathers. The "first of the Sabbaths" was thus clearly the first of the seven weekly Sabbaths until Pentecost. The phrase "early on the first Sabbath" in Mk 16:9 did not need to be explained or discussed in the Bible, because all Jews and all first Christians understood it anyway. This can be confirmed by anyone who knows the calendar of God. Mark could not have expressed it more clearly. Therefore, the formulations on the other verses of the Bible as "on the first of the Sabbaths" or "on the first of the Sabbath days" or "on the first Sabbath" are in this particular case completely correct in terms of content, even if the literal translation is "on the one of the Sabbaths" (see Interlinear). If today's Christians do not understand the clear statements of Mk 16:9, it is only because they are not familiar with the biblical calendar of God (see counting of the Omer). They know only the calendar of the Pope, but not the calendar of the God who created the earth and mankind. That is why they cannot understand the statements of the NT and want to force the pagan Sunday into the Bibles and thereby erase the Day of God (Sabbath) which is mentioned exactly 70 times in the NT and 7 times in the resurrection chapter of the NT. God has made no mistake, but all those who translate His Word incorrectly make the biggest mistake of their lives.

It is interesting to note in this context that there are several study bibles worldwide which reveal major translation errors in the chapter on resurrection. An example from Germany: The otherwise so exact and very valuable Elberfelder Study Bible (Elberfelder Studienbibel mit Sprachschlüssel 2000) has only at Mk 16:9 in its text a number behind the word "first" and explains the corresponding word "prote" (πρωτη) in the language key of the appendix, because it is actually in the basic Greek text. But in all the other passages (Mt 28:1; Mk 16:2; Lk 24:1 and Jn 20:1) there is mysteriously no number at all after the word "first" in this translation, because it does not appear in the Greek basic text. In the Greek text of the New Testament, it namely says "on one of the..." Thus the true wording of the Greek original was distorted so that people would not turn to the biblical Resurrection Sabbath.

All the above mentioned biblical passages are clear: When God created Eve, He took "one of the ribs" from Adam and not "the first of the ribs". The people of Israel were to "flee to one of the cities" and not "to the first of the cities". They were to offer "one of the turtledoves" as a sacrifice and not "the first of the turtledoves". Job said that his wife spoke like "one of the foolish women," but not like "the first of the foolish women." Ruth said that she was well treated as "one of the maids" and not as "the first of the maids." Jesus spoke of people who break "one of the commandments" and not "the first of the commandments. Jesus taught "in one of the synagogues on the Sabbath" and not "in the first of the synagogues." He taught "in one of the days" and not "in the first of the days." In the same way, the women came to the tomb "on the one of the Sabbaths" or "on a Sabbath day" and never on the "first day of the week." At most you can say "on the first of the Sabbaths," which would not be literally translated, but in terms of content it would be perfectly fine, since "this one Sabbath" is actually the first of the seven Sabbaths until Pentecost. But you must never replace the "Sabbath" in the singular and plural by the "week" or "Sunday." This would be a great sin and would make you a falsifier of God's Word and a seducer of the Bride of Christ. 

The same Luke, who in six passages of the Bible (see below) speaks of "one of the...". (μια των...) days, cities, synagogues etc., the same Luke also mentioned what happened on "one of the Sabbaths" (μια των σαββατων) when Jesus was resurrected (Lk 24:1). And Luke also mentioned what happened "on one of the Sabbaths" (τη μια των σαββατων) when the disciples were gathered together to break bread (Acts 20:7). Luke was an educated doctor, he knew what he was talking about and, in contrast to some translators of today, he could very well distinguish "one" (cardinal number) and "first" (ordinal number). Six examples from the Gospel of Luke, where "mia" was rendered correctly in all Bible translations: 

Luke also wrote the book of Acts and says: "εν (on) δε (but) τη (the) μια (one) των (of the) σαββατων (Sabbaths), when we were gathered together to break bread" (Acts 20:7) and not: "εν πρωτη ημερα της εβδομαδας" (on the first day of the week). Every child can understand that. Whoever translates "εν τη μια των σαββατων" in Acts 20:7 as "on the first of the Sabbaths" must also translate all other passages (Mk 16:2;  Lk 24:1;  Jn 20:1) in this way, then he will see what chaos he causes, if the add the words "week" or "Sunday" to the Bible.

Some theologians, who absolutely only want to replace the cardinal word mia (one) by the ordinal word first (prote) on the topic of the resurrection day, use the first book of Moses (Gen 1:5) as argument. There verse 5 was translated in most Bibles as follows: "And there was evening and there was morning, the first day", although here in the Hebrew basic text it literally says "day one", that is, "one day". This is an argument for them to be allowed to replace "one" by "first" at pleasure in other places too. But this is not correct, because in this verse too there has to be translated correctly into all other languages worldwide as God meant in: "a/one day" and not "first day". Why did God speak here of "one day" and not of "first day"? Simply because there was no second day until then. Therefore God says quite correctly "and there was evening and there was morning, one day". The first day of creation was "one day" (there were no other days until then) and only when the second day began did the "one day" become the "first day", but not before. Where there is no order, there it makes no sense of first, second, third... to talk about. And "first" is a ordinal number, not a cardinal number. For comparison: if a man has a wife, he says, "I have a wife," but he does not say, "this is my first wife"; but only when he should have a second wife, only then would the "one wife" become the "first wife," but not before. So if you don't want unnecessary problems in your marriage, you should never say to others "this is my first wife", because otherwise they would ask who should be the "second wife"? It is the same with the days, which in Greek are also feminine. If God had destroyed the earth on this "one day", there would have been only this "one day". This is what the Israelites also understood. Therefore also the Greek translation of the Hebrew AT, the Septuagint (LXX), in Genesis 1:5 writes quite correctly: "ημερα μια" (hemera mia; day one) and not "ημερα πρωτη" (hemera prote, day first). Even the catholic church father Jerome (Hieronymus) in his Latin translation (Vulgate) correctly wrote "dies unus" (day one) and not "dies primus" (day first). Both the 72 Jewish translators of the Septuagint and Jerome were thus able to differentiate and reproduce God's Word as God meant it, whereas the modern translators of today are not able to do so because they want to find "Sunday" in the NT and they look for pious excuses to reinterpret the Word of God.

There is another biblical passage in which "first" is often translated instead of "one". In Rev 9:12 it says: "The first [literally: mia, one and not: prote, first] woe has passed; behold, two woes are still to come." Here, the same applies as in the above. If God had introduced only one woe, then there would not have been a second and thus also no first woe. But only through the second woe did the one woe become the first woe. One can indeed translate here with hindsight with "first", because a subsequent order is given, but one does not have to. It is always better to translate in the order given by God, because everything has a reason. Therefore Hieronymus in his Vulgate also translates correctly "vae unum" (woe one) and not "vae primus" (woe first). Again, never replace "one" by the "first", even if it is done with good intention. Every biblical word is very precious and it should be translated exactly as God meant it and not as some priests and pastors would like it to be.

Whenever in the NT "μια" (one) and "ημερα" (day, feminine) appear together in one sentence (2Petr 3:8; Rev 18:8; Acts 21:7; 28:13), it has always been translated correctly as "a/one day". In 2Petr 3:8 it says "one day (μια ημερα) is as a thousand years, and a thousand years as one day (ημερα μια)". So it is illogical why in the sentences, which deal with "a/one day of the Sabbath" or "a/one day of the Sabbaths", without reason one should be replaced by "first day"? The Sabbath is also a day and even the most important day. As in any language in the world, Greek can clearly distinguish between "one" and "first". The apostles knew exactly what they were talking about and this was the only way to translate. Many theologians also overlook the fact that Greek was the language of the philosophers, scientists and doctors and has always been able to differentiate very precisely (e.g. the three types of love: agape, eros philia) and the Greek language existed long before the English, Spanish and German languages even existed. Unlike many pastors today, God and the apostles always knew the difference between "one", "first" and they could also distinguish the "Sabbath" from the "week" and "Sunday".

Jerome (Hieronymus, the writer of the Vulgate), Martin Luther and many reformers did not have these problems of understanding at all and they knew exactly when the women came to the grave of Jesus. Luther (1545, see German Bibles-2) wrote clearly: "On a Sabbath day, Mary comes..." (Jn 20:1) "and they [the women] came to the tomb on a Sabbath very early, when the sun was rising" (Mk 16:2). And "on the evening of the same Sabbath [not same Sunday] the disciples ware gathered" (Jn 20:19). Luther also translates correctly when the disciples met: "But on a Sabbath, when the disciples came together to break bread..." (Acts 20:7). Also the Concordant Bible Translation does not contradict and writes: "On the one of the sabbath days..." (see Interlinear). Since there were 3 Sabbaths in the one Passover week and even 7 Sabbaths until Pentecost, it is nothing special to report what happened "on one of the Sabbaths". But on the other hand, the plural "sabbaton" in Greek was also seen in the singular sense, as we have already proven above (see substitution-2), so the translation "on a/one Sabbath day" (singular) is also correct.

We are not spreading a new doctrine here, but basic Christian knowledge, which every child in the first Christian church knew, because everyone knew the calendar of God. For almost 2000 years, an extremely large number of Bibles have been published, which have translated the basic Greek text and the Catholic Vulgate very correctly. They report either that the women came to the tomb "on a Saturday" morning or "on a Sabbath" morning, but NOT "on a Sunday" morning. The Concordant Literal Version 1926 (CLV complete Bible, CLNT only NT) translates these verses well and is easy to understand:

Mt 28:1   Now it is the evening of the sabbaths. At the lighting up into one of the sabbaths came Mary Magdalene...

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.

Mk 16:9  Now, rising in the morning in the first sabbath, He appeared first to Mary Magdalene...

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…

Lk 18:12  I am fasting twice of a sabbath...

Even Google's current and widely used translation program makes a Sabbath not a Sunday, but a Saturday. So the women came to the tomb early "on a Saturday" or "on one of the Saturdays" of the feast or in the count of the 7 Saturdays to Pentecost. Exactly that is what is written in the first worldwide printed Bible in a national language; the Catholic Mentelin Bible of 1466 is available on many websites for free download as a facsimile (Link1, Link2). It speaks of the resurrection of Jesus Christ "on a Saturday morning", just like today's Google program and many other translation programs worldwide. In some translations there is a seal sign, which means: "Translation verified by Translate Community". Do you really know what that means? Yes, Jesus rose from the dead "on a Sabbath/Saturday" morning:

Note: Since in the modern Greek language Saturday is called "Σάββατο" (Sabbato), it is understandable that here the talk is of a Saturday instead of a Sabbath. In John 20:19 there are the two versions (see Interlinear). So it is neither about the "week" nor about "Sunday". The Bible always speaks only of "on one/first of the Sabbaths" or "early on the first Sabbath" (Mk 16:9). And the Sabbath means half the night on Saturday and the whole light day on Saturday, but never Sunday (see Day; Sunday).

As in all languages of the world, there is also a clear distinction between cardinal and ordinal numbers in ancient Greek:

It is the same in content whether "μια των σαββατων" is translated as "on the one of the Sabbaths" or "on a day of the Sabbaths" or "on a Sabbath day" or "on a Sabbath", because the content always remains the same. Even if someone would also translate "on the first of the Sabbaths", it is not literal, but the content is still correct, since it is the "one Sabbath" or "one of the Sabbaths" (there are 3 Sabbaths in the week of Passover and even 7 until Pentecost). It is clearly about the Sabbath and not about Sunday or the week.  If the 4 Evangelists had meant the "first day of the week", they would have written "prote" instead of "mia", but they deliberately did not. Why should they also speak "ON A Sabbath day" (τη μια των σαββατων) when they supposedly meant "NOT ON A Sabbath day" but "ON A Sunday"? This is all illogical, the apostles do not confuse us.

"μια" means "one" and not "first"          and          "πρωτη" means "first" and not "one"

The word "mia" (one) is a cardinal number and must never be exchanged with the ordinal number "prote" (first). It would always be wrong. If God had meant "first", He would have said it, as He did in Mk 16:9 and many other biblical passages. The Greek language has always had its own words for "week" and "Sunday", long before the English language even existed. If God really meant the "first day of the week", or the "on a Sunday", He would have written it and would not need to speak of "a Sabbath" seven times in the resurrection chapter of the NT. Why do some theologians want to seduce us so that we should keep pagan holidays of Jesus' murderers holy and reject the calendar of God? Soon the Jesus will come who rose from the dead "on a Sabbath" or "on the one/first of the Sabbaths" or "on the first Sabbath" and not another.

And those who still want to argue should simply translate from English into ancient Greek "on the one of the Sabbaths" (plural genitive) and "early on the first Sabbath" (singular genitve). And at the same time should this also mean "on the first day of the week" or "after the Sabbath" or "on a Sunday"? No, certainly not. For this, completely different Greek words are used, which are not found in the NT. Does it now become clear which resurrection day God really meant seven times?

But you, Daniel, shut up the words and seal the book, until the time of the end.

Many shall run to and fro, and knowledge shall increas 

 (Daniel 12:4)

 "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)