From the previous chapters it became clear that not only the English manuscripts, but numerous printed Bibles have always shown the resurrection of Jesus "on a Sabbath morning" (see Prints until 1799, from 1800 till 1945 and from 1946 until 2002). As of 2003, other very good Bibles have come on the market proclaiming exactly the same fact. Enjoy the many new Bibles with a clear Sabbath message to all Christians.

This interlinear translation with Strong Numbers very accurately reproduces the original wording of the basic Greek text. The OT was not translated from Hebrew, but it corresponds to the text of the Septuagint (LXX). It is an exemplary translation that leaves no doubt whatsoever. Yes, Jesus was resurrected "on a Sabbath," "on one of the Sabbaths [μια των σαββατων, i.e., in the Passover festival week with three Sabbaths within seven days]," or "on the first Sabbath," i.e., on the first of the seven Sabbaths until Pentecost. There is this edition in online view on several websites and also in free download (http://apostolicbible.com). Thus, any English-speaking Christian can get the proof of Jesus' resurrection "on a Sabbath morning" for free.

In the Apostolic Bible Polyglot (ABP), those words have been marked in italics that are not in the basic Greek text but have been inserted for better understanding, such as the word day. However, this is often not necessary because the Sabbath is also a day and the literal translation is even clearer to understand without the additions. On the other hand, this gives rise to the phrase "day of the Sabbaths," which in ancient Greek has always served to describe a single Sabbath day in the singular because of special grammatical rules. Hence, this phrase is found in both the Septuagint (Exodus 20) and the NT. "A day of Sabbaths" is thus nothing other than "a Sabbath day". This was understood by every ancient Greek speaker at the time of Jesus and the first Christian community, and this is still understood by every translator familiar with the Septuagint and God's calendar. In the second edition, the Sabbath in Mt 28:1 was changed from singular to plural, but both versions are correct in meaning. The Apostolic Bible Polyglot is a special treasure for every Christian, for it translates correctly and testifies to the resurrection of Jesus "on a Sabbath morning:" 

As can be clearly seen on the following page from the original screenshots of the APG Bible, all the passages in the resurrection chapter of the Gospels always mean only the Sabbath and never Sunday or the week:

Fred R. Coulter studied at Ambassador College (Pasadena, California), so he has adopted several teachings of Herbert W. Armstrong, the founder of the college and the Worldwide Church of God (WCG) (see Church Opinions). These include the theory that Jesus supposedly rose from the dead after 72 hours on the end of the Sabbath (Saturday) (see Church Opinions). Study of the ancient Greek language led Coulter to publish his own translation of the Bible. The NT appeared in 2004 and the full Bible in 2007 and 2009 (2nd ed.). On one of his websites (www.restoringtheoriginalbible.com), he says that his Bible would make history and further states: 

„This version is a new easy-to-understand translation, one that reflects the meaning of the original Hebrew and Greek with fidelity and accuracy… Over the centuries, numerous doctrinal errors have developed from inaccurate translations and rigid adherence to religious traditions of men. Setting aside such traditions, this new Bible restores more than just the correct canonical order - it restores the very truth of God“

In fact, however, this edition deceives many Christians by a theological lie, for it conceals the resurrection of Jesus "on a Sabbath morning" (see Interlinear) and proclaims instead the coming of the women to the tomb "on a [pagan] Sunday," the "first day of the weeks" in the plural. Coulter did not work carefully in some places, for he did not distinguish mia (one) and prote (first) in the basic Greek text. It is strange that the same word "σαββατων" mentioned twice in Mt 28:1 should mean Sabbath in the singular one time and weeks in the plural another time. Who should understand this? He might as well have written Sunday or Sundays. And if the women went "late on the Sabbath", then they must have made a sleepless twelve-hour night hike, because the Sabbath ends at sunset on Saturday. But the women are said to have been at the tomb at sunrise "on a Sunday." In his italics Coulter points out that he added the word "day" to the Bible. But then nothing arises other than the phrase we know very well from other NT passages and from the Septuagint, "day of Sabbaths," which has always served in ancient Greek grammar to describe a single Sabbath day (cf. Ex 20:8 in the LXX). Therefore, his comment in the footnote of the passages below is confusing, for he refers to the "first day of the week" as the first day in the counting of the seven weeks until Pentecost. But this is a fallacy, for one thing, the Jews practiced the cutting of the Omer at the time of Jesus just as Josephus Flavius did and as the Jews still do today, namely, on the first day after the annual feast Sabbath (Nisan 15; not weekly Sabbath, see Omer). So many Christian churches celebrate some feast days at the wrong time because they misinterpret the rules of the Hebrew calendar and claim that supposedly the Jews are wrong and supposedly the Omer was offered on a Sunday. But the Jews are not wrong on this point. Moreover, the Septuagint already shows, when the 10 commandments are proclaimed in Ex 20:8, that "ημερα των σαββατων" (day of Sabbaths) does not mean dubious weeks, but only the single Sabbath day, which never had any connection with the feast of Pentecost. Only Mark speaks in the basic Greek text of this "first Sabbath" (Mark 16:9) in the counting of the 7 Sabbaths until Pentecost. But all the other evangelists report that the women came to the tomb "on one" and not "on the first" Sabbath day. In Luke 4:16 and Acts 13:14 Coulter correctly translates the phrase "ημερα των σαββατων" (day of the Sabbaths) as "Sabbath day" in the singular, but in Acts 16:13 he again forms it "on the day of the weeks," which hardly any Christian can understand, for each day is one day in the week. God mentioned the Sabbath seven times in the resurrection chapter of the NT and never the Greek hebdomada (week) or hebdomadas (weeks) and this has its purpose. God never wanted to confuse His children (see Interlinear). His Word is clearly understandable when all church doctrines are dispensed with. Only the translators confuse us because they want to place their Sunday above the hated Sabbath. It is to be hoped that the next edition will no longer contain these errors and will restore the true day, for the women came to the tomb "on the one of the Sabbaths" and on the "first Sabbath" but not "on the Lord's Day of Sol, the sun god", Sunday:

The translator Vince Garcia writes on his website "You’ve never seen a Bible like this. I say that because this New Testament breaks all the rules". Unfortunately, that is true, because it breaks the clear rules of the ancient Greek language, removes the Sabbath, and brings the pagan Resurrection Sunday into the Bible. It is also one of the very few Bibles that even mentions Sunday in Mt 28:1a and makes it a day of worship in 1Cor 16:2. And this sentence also makes no sense: "Early Sunday morning at the Sabbath's end Mary", because Sabbath end in on Saturday evening at sunset. What would Mary have been doing all night on the road? This example shows how important it is to know God's calendar. Otherwise, it is translated wrongly:

Jay P. Green (abbr.: KJ3; cf. above MKJV 1962) published the King James III version in 2005 („KJ3 Literal Translation New Testament, Word for Word English Translation From The Greek Textus Recptus Text“). It is a word-for-word translation from the Masoretic Hebrew text and the Greek Textus Receptus. The website that publishes the text states: 

„The difference between the KJ3 Bible and all other English versions ever created in the past is this: This is the first time that any version has contained all of God’s words, as He wrote them, with no words added, and no words deleted.“

In all places the biblical Sabbath is included, even if it is sometimes translated "first of the Sabbtahs" instead of "one of the sabbaths", as it should literally be (see Interlinear). In terms of content, however, this is correct because it is actually the first of the seven Sabbaths until Pentecost. Also worth mentioning is Green's Interlinear Bible (The Interlinear Hebrew-Greek-English Bible), which appeared in 2005. According to Wikipedia, Green is said to have described himself as "the most experienced Bible translator now alive". Whether this is so cannot be judged, but unfortunately he cannot distinguish one (mia) and first (prote) in the basic Greek text, which many others before him could do. Nevertheless, Jesus was resurrected on the first of the 7 weekly Sabbaths until Pentecost, this is correct:

On the website of Katabiblon the Interlinear Septuagint and the Interlinear NT are presented together with the English equivalent (click on "Interlinear" for options; link). This translation is excellent and leaves no doubt as to which day Jeus was actually resurrected. It was "on the one of the Sabbaths" of Passover (there are three) or "on the first Sabbath," the first of the seven weekly  Sabbaths counted until Pentecost (Shavuot) (just as the Catholic Sundays of Advent are counted): 

• Mt 28:1 late Yet sabbaths (gen) , the (dat) while DAWN-ing (dat) into (+acc) one (acc) sabbaths (gen), he/she/it-COME-ed M.
• Mk 16:2  and very early the (gen) one (gen) the (dat) one (dat) the (gen) sabbaths (gen) they-are-being-COME-ed...
• Mk 16:9 upon STAND-UP/AGAIN-ing (nom|voc) Yet early first (dat) sabbath (gen) he/she/it-was-APPEAR-ed foremost...
• Lk 24:1 the (dat) Yet one (dat) the (gen) sabbaths (gen), dawn (gen) deep ([Adj] gen) , I-COME-ed, they-COME-ed...
• Jn 20:1 the (dat) Yet one (dat) the (gen) sabbaths (gen) Mary (nom|voc) the (nom) Magdalene (nom|voc) he/she/it-is...
• Jn 20:19 while being (gen) consequently late ([Adj] acc, gen), the (dat) day (dat) that (dat) the (dat) one (dat) the (gen) sabbaths (gen) and the (gen) doors (gen) having-been-SHUT-ed (gen)... 
• Acts 20:7 in/with/by Yet the (dat) one (dat) the (gen) sabbaths (gen), having-been-GATHER TOGETHER-ed (gen) the...
• 1Cor 16:2 down/according to/as per (+acc), against (+gen) one (acc) sabbath (gen) each (nom) you(pl) (gen) frοm...
• Lk 18:12 I-am-FAST-ing, I-should-be-FAST-ing twice the (gen) sabbath (gen)... 

The following are screenshots from the Katabiblon website with the Interlinear translation:

The translator Lanny Mebust (Benyamin benKohath) renders the original Greek text well. He works accurately and can distinguish between the cardinal and ordinal (one/first) numbers so that the sense of the evangelists is accurately rendered. It is a good work (New Testament B'rit haChadashah) which shows that can be translated correctly into any language if one really wants to and renounces ecclesiastical dogma. These texts also show that not only old past Bible translations (such as Mentelin 1466, Luther 1522, Coverdale 1535, Olivetan 1535, Eck 1537, Gustav-Wasa 1541, Reina 1569, Douay-Rheims 1582 and many more) described Jesus' resurrection "on a Sabbath" or "on the one of the Sabbaths", but also modern translations of today. Since there are three Sabbaths within 7 days at Passover, it is easy to understand when the evangelists report what happened "on one" of these Sabbaths. But the Sabbath plural in ancient Greek also means a single Sabbath day, but never the week. These statements of this Bible are an example to be followed by all who truly love God and His Word:

The original screenshots from the author's website:

This mixed translation from the ancient texts of Tyndale and Coverdale not only adapted the English language to that of today, it also made changes in content. In Acts 20:7, Tyndale's phrase "On a sabboth daye" was replaced by "after the Sabbath," and the Sabbath in 1Cor 16:2 was replaced by Sunday. Yet the corresponding Greek words for "after" and "Sunday" cannot be found in any of the thousands of Greek manuscripts of the NT. Amazing is the wording in John 20:1: "the morrow after the Sabbath day, first of Sabbaths, came Mary." This is a contradiction. Since the translators did not understand God's calendar, they could not have known that the evangelists meant by the expression "the first of the Sabbaths," the first of the seven Sabbaths until Pentecost. No man can find in the resurrection chapter the words μετά (after) and επαυριον (night day), because the evangelists reported the coming of the women "on a Sabbath day". 

Ellis W. Deibler produced a special Bible to serve as a basis for translations into other languages. We can only hope that as few Christians as possible will use such a poor basis. He simply replaced the biblical Sabbath with the unbiblical Sunday and thus deceived Christianity:

William Zeitler does mention the Sabbath, but his comment on Mt 28,1 "the first day of the Sabbath is Sunday" is completely wrong and results from a lack of knowledge of the biblical calendar. The entire NT never speaks of the "first day of the week" but of "on the one of the Sabbaths" or the "first Sabbath", namely the first of the seven weekly Sabbaths until Pentecost, which are still counted every year. Zeitler did not differentiate between one/first (mia/prote) in the original text, but nevertheless it is correct in content to say that Jesus was resurrected on the first of the [seven] Sabbaths:

The Accurate New Testament by Mark D. Harness was developed for those who want to study the NT accurately without having to learn the Greek language. It was based on the basic Nestle/Aland text (NA28), which has been Strong-numbered and translated into English. The aim was to express the linguistic beauty of the NT. This edition is able to differentiate between mia (one) and prote (first) as well as between Sabbath and Sunday. However, since the biblical calendar was not sufficiently taken into account, the sense of some phrases of the evangelists could not be correctly reproduced. For example, in Mt 28:1, evening was replaced by "after," although Stong number G3796 means "at even." For the word "Sabbath" in all places the Hebrew equivalent "break" (rest) was given, but this is not quite good, since there are also own Greek words for "break". Jesus would thus be "the Lord of the break": „LordG2962 forG1063 isG2076 [of] theG3588 break (weekly)G4521 TheG3588 SonG5207 [of] theG3588 manG444“ (Mt 12:8). The "weekly" mentioned in the brackets is not in the NA28; it is his interpretation, for the Greek language has always had its own word for week, hebomada (examples). Mark Harness has also not taken into account that there are also the annual days of rest (Sabbaths), after which the word yearly would then have to be added consistently. There are also years in which weekly and annual High Sabbaths (feasts) fall on one day. Therefore, misunderstandings and illogical phrases arise in the passages that speak of the great yearly Sabbaths such as in John 19:31[...theG3588 break (weekly)G4521 wasG2258 forG1063 GreatG3173 TheG3588 DayG2250 [of] thatG1565 theG3588 break (weekly)G4521 and in Lk 23:54: "andG2532 DayG2250 wasG2258 [of] preparationG3904 andG2532 Break (Weekly)G4521 dawnedG2020." If Mark Harness were to mention the word "Sabbath" in the next edition and omit the meaningless "weekly", he would have created his accurate Bible translation. Nevertheless, his work makes it clear even now that the resurrection chapter is not about Sunday, but about the Sabbath, because the same word "break/s (weekly)G4521", has been used in the plural and singular in all other places in the NT to describe a Sabbath day (e.g., Mt 12:2,5,8,10,11,12; Mk 16:1; Lk 4:16; 23:56; Acts 16:13, etc.). Whoever studies this Bible carefully knows that the women came to the tomb "on a Sabbath (break)", but Sunday was never a brake (break, day of rest) at the time of Jesus' resurrection, but an ordinary first working day of the week. Only the Sabbath is the weekly day of rest (break weekly):

This translation was done by Catholic theologian Ronald L. Conte Jr. („The Holy Bible. Catholic Public Domain Version. Original Edition Translated from the Pope Sixtus V and Pope Clement VIII Latin Vulgate Bible, using the Challoner Douay Version as a guide“). He used the Latin Vulgate (Vulgatea Clementis of 1598 and the Hetzenauer Clemantina Edition of 1914) as a basis. In addition, Conte used the revised Challoner Douay-Rheims version of 1749, in which the Sabbath was replaced by the "first day of the week". This explains why he speaks "on the first Sabbath" instead of "on the one Sabbath" as the Vulgate literally says: "una Sabbati". Nevertheless, it is very noteworthy that this Catholic Bible, compiled only a few years ago, indicates the coming of women not "on a/one Sunday" but "on a/one/first Sabbath". Only in 1Cor 16:2 Conte formed an illogical and contradictory translation "on the first day of the week, the Sabbath..." because he did not want the collection to be "on a Sabbath." The Sabbath is the last day of the week and never the first. So a Catholic may well say that the women came to the tomb "on a Sabbath" or "on the first Sabbath" (namely, the first of the seven weekly Sabbaths until Pentecost), precisely because this is written in several Catholic translations in various languages, not only in the English and German manuscripts and the Catholic pre-Lutheran Bibles. Who now thinks that "on the first Sabbath" here means "on the first Sunday" or "on the first day of the week", is mistaken, because there is the corresponding word for "week" neither in the Greek Bible nor in the Latin Vulgate and besides the Jews could otherwise never say "on the first Sabbath" or "on the second Sabbath", because it would then automatically always mean only "on the first/second.... day of the week". Today we also speak of the "first/second... Advent Sunday" and in the same way the Jews at the time of Jesus always spoke of "the first/second... Sabbath" after the High Passover Sabbath (15th of Nisan) until the seventh Sabbath before Pentecost. The CPDV is a valuable translation because, as a Catholic Bible, it clearly admits that Jesus was resurrected precisely on this particular "first Sabbath" and not "on a Sunday." or on the "first Sunday." In each first line, the Vulgate text is paralleled to show what changes Conte made:

Jonathan Paul Mitchell published a very good concordant translation of the NT in 2009. In 2014 a slightly revised version was published, which is offered free of charge as a PDF on his website. He too speaks completely correctly of the resurrection of Jesus "on a Sabbath". In Mt 28:1a, while he does not mention the first Sabbath evening, he does point out that the light of dawn progressively increased on that Sabbath as the women went to the tomb. Mitchell is among the few translators able to differentiate between the Greek mia (one) and prote (first). However, since he did not know that Mark was speaking of the "first Sabbath" of the seven Sabbaths leading up to Pentecost in Mark 16:9, he thought that the first part of the Sabbath must be meant by this expression. This shows how important it is to be familiar with the Old Testament and God's calendar in order to translate the Bible correctly. In a commentary on Lk 24:1 and Jn 20:1, Mitchell correctly points out that a distinction must be made between a High annual Sabbath or festival Sabbath and the weekly Sabbath and that there was a weekday in between. So these two Sabbaths disprove the Good Friday-Easter Sunday theory, since otherwise Saturday would have to be a double Sabbath (annual and weekly Sabbath falling on one day), which was not the case. The women rested on both Sabbaths according to the law. Acts 20:7 is also excellently translated with an explanation in parentheses as "on that one particular Sabbath (literally, on the one of the Sabbaths)..." An error is found only in 1Cor 16:2, for there it is first spoken of generally as "on one day of the week," but in parentheses the true meaning of the basic text is explained, which is "on one of the Sabbaths."

The text of this Bible is based on the SBL-Greek New Testament 2010 (SBLGNT) published by the Society of Biblical Literature (SBL) and Logos Bible Software. This interlinear translation makes it very clear that people do not want to accept that Jesus was resurrected "on a Sabbath." In the glossary (in the appendix) the respective Greek root words are clearly defined by the Strong numbers, yet they were translated differently: 

The definition of the Strong numbers is unambiguous, it could not be clearer. Thus a translation is very easy. But instead, "evening/late" is replaced by "after", "one" by "first" and "Sabbath" by "week" for no apparent reason, although in other places the same words were otherwise translated completely correctly. Only when it comes to the day of the resurrection of Jesus (or the church meeting), then it is not translated, but replaced. It is amazing how easy the Bible is to translate, and it is frightening to see how people twist the clear statements of God. Check for yourself, the blue color shows the correct correspondence and the red proves the substitution (manipulation) contrary to your own glossary in the same Bible:

This interlinear online Bible is a great asset for any Christian who wants to know the exact wording of the OT and NT. It was published in 2006 and is available free of charge (www.scripture4all.org). On the website, in addition to the PDF versions, there is also free Bible software (ISA3, Interlinear Scripture Analyzer) for the OT and NT. The Scriverners Textus Receptus 1894 was used as the basis for the NT. Scripture4All is a multi-line concordant (word-for-word) Bible that accurately renders the English equivalent below each of the original Hebrew and Greek languages. Since it makes clear the true sense of the basic Greek text and can also distinguish between "Sabbath" and "week", and between "mia" (one) and "prote" (first), it is clear that the women came to the tomb "on a Sabbath morning." The plural sabbaton (σαββατων) was, after all, often used in ancient Greek to describe a Sabbath day in the singular. Since there are three Sabbaths at once in the Passover week, a translation "on the one of the Sabbaths" is also possible, and those who liked to add the word day can do so, in which case the phrase "day of the Sabbaths" arises, which has always served in ancient Greek to describe a single Sabbath day. The Scripture4All 2010 and the Apostolic Bible Polyglot 2003 (see above) independently reach the same conclusion. Jesus rose from the dead "on a Sabbath morning":

This work by Daniel Gregg is one of the most accurate Bible translations available in English (see also GNM in the section below). It is based on the text of the New American Standard Bible (1977), but has clear traits of the language of Messianic Jews. Gregg gives Jesus' crucifixion as occurring on a Wednesday, followed by the High Sabbath (Thursday), after which the women prepared the ointments on Friday, and Jesus' resurrection occurred "on the first of the Sabbaths." See also the image in the chapter "Church Opinions". This work uses the Hebrew names of persons (e.g., Yeshua) and places, and includes literally translated terms such as "assembly" instead of "church." An inaccuracy arose only in that Gregg replaced the Greek mia (one) with prote (first). He justifies this by saying that in terms of content this is actually the "first of the Sabbaths", namely the "first of the seven Sabbaths until Pentecost". There are two "first Sabbaths" in the Passion Week, namely the first festival High Sabbath of the year (Nisan 15, first Sabbath of the Feast of Unleavened Bread) and the following first weekly Sabbath of the seven weekly Sabbaths until Pentecost. While the resurrection Sabbath is indeed the first of the seven Sabbaths until Pentecost (Mark 16:9), this does not mean that all the other passages (Acts 20:7 and 1 Corinthians 16:2) must also mean the same "first Sabbath," for the original Greek text (except in Mark 16:9) speaks generally of "on a/one Sabbath," and "on the one of the Sabbaths" is understood by every child. Otherwise, this translation is very valuable and is another example that can be translated correctly if ecclesiastical theories forgeries are renounced:

Footnotes in this Bible (original quotations):

• Mt 28:1a: The Greek word οψε is deceivingly translated "end" or "after" by the Church. When used with the genitive case it means later in the time period specified. And the time period specified is "Sabbaths" (σαββατων) in the plural. So the sense is the "later of the Sabbaths".  These were the two first Sabbaths in Passion week. The annual Sabbath came on Thursday that year, and was called the first on account of the first day of unleavened bread.  The following weekly Sabbath was also called "first" on account of its being the first of the seven Sabbaths that were counted after the annual Sabbath (Lev. 23:15). Matthew is designating the later of these two Sabbaths as the resurrection day...
• Mt 28:1b: The word σαββατων here is plural in the Greek. This is just another detail that the Church has swept under the rug in order to deceive the world concerning the day of Yeshua's resurrection. They have manufactured many reasoning’s' about how the plural "really" means singular, however they have to spin out yet more falsehoods to do it. The problem is a question of authority. The Church of Rome and her Protestant spin off's wants people to believe what they say.  They do not want what they say investigated and exposed.
• Mt 28:1c: Again the word is σαββατων, the common and ordinary word for "Sabbaths" in the plural. Again, we do not need to disprove the meaning of "week." We only need to establish that "Sabbaths" is the usual meaning of the word.  And anyone who has read even a little bit of Greek, or looked up σαββατων in a concordance knows that the primary sense is not "week". However, nowhere in first century literature, that in in Philo, Josephus, or older extracts of the LXX, nor in any secular Koine or Classical Greek literature is there a single example of this word meaning "week". Nor in any time before that.  The sense of "week" in all later documents traces its pedigree straight back to a lying source connected with the Church "fathers" who led it in the greatest apostasy of history. One cannot redact the linguistic meaning of "week" into eight texts in the Gospels, Acts, or the Pauline writings to establish the meaning of "week". That is circular reasoning and not proper linguistic determination of meaning. Such a procedure assumes that the Church's claims are true to begin with.
• Mt 28:1d: "one of the Sabbaths".  The Greek word μια is the cardinal number for "one" in Koine Greek. However, it is used here as a Hebraism, and is like the word אחד, which also means "first". The Hebrew for this whole phrase is אחת השבתות. The feminine gender of μια owes its usage to the fact that the word for "Sabbaths" in Hebrew is also feminine in gender. The "first of the Sabbaths" is therefore a Hebraism for a specific day. We find this in Lev. 23:15, where it says that Israel is to count seven Sabbaths after the annual Sabbath. So the "first of the Sabbaths" is the first one of these seven Sabbaths.
• Mk 16:1: the Sabbath; This was the annual rest day on the first day of unleavened bread (Lev. 23:7; Lev. 23:11, Lev. 23:15). The day is called "The Sabbath", but it means "rest day" irrespective of which day of the week it falls on. This annual "Sabbath" fell between sunset Wednesday and sunset Thursday in the year of the crucifixion. This was the day when they caused yeast to take a Sabbath (cf. Exodus 12:15). Yeshua was crucified on Wednesday afternoon, the afternoon just before the Annual Sabbath, and then after the annual Sabbath, on Friday, the women bought spices.
• Mk 16:2: the first of the sabbaths; This is the first weekly Sabbath after the annual Rest Day on the first day of unleavened bread. (Lev. 23:7; Lev. 23:11, Lev. 23:15). The counting of Sabbaths is explained in Lev. 23:15. This was March 27th, AD 34.

The Good News of Messiah 2011 (abbr.: GNM, 4th ed. 2017) is the New Testament portion of the English Hebrew Standard Version (EHSV), the newer translation by Daniel R. Gregg. The text is nearly identical to the MISB, differing only in the spelling of some words. The names of persons and places are written out in Hebrew and for εκκλησια (ekklesia) the term "assembly" is used instead of "church". Daniel Gregg quite rightly mentions the first of the seven week Sabbaths until Pentecost, but he does not distinguish between one/first in the basic Greek text, because the "first Sabbath" is only spoken of in the basic Greek text in Mark 16:9. But as regards the content it is nevertheless completely correct, because Jesus has actually risen on the "first of the seven weekly Sabbaths" until Pentecost. The following is the text of the current 4th edition of 2017 from the website www.torahtimes.org: 

What good is it if this Messianic version introduces the Hebrew names Elohim, Y'shuw and Miryam, which God does not require in the Greek (Koine) text; but at the same time erases the resurrection Shabbat, which God requires and emphasizes 7 times? Only Acts 20:7 has been translated correctly, as it should be in the other passages. However, Acts 20:7 is based on the exact same Greek words "mia ton sabbaton" as in Mark 16:2; Luke 24:1 and John 20:1 (see mia ton sabbaton). So why such vast differences and two different days in the 100% same Greek words? This is a clear proof that the translator did not want the biblical resurrection Sabbath in any case, but preferred the Catholic Sunday:

The English translation by F.H. Baader (DaBhaR; abbreviation: DTE, DaBhaR Translation English; for more information see DaBhaR 1989 in German) is called "The Writ", (DaBhaR Translation, Preliminary 2nd English Edition, as of 12/31/2011). It is also an excellent translation. Only the word "terms" (this refers to the night and day phase on a whole Sabbath day) added in italics to the Bible after sabbath is unnecessary and rather confusing. The women came to the tomb "on a sabbath morning":

Manuel Vanhee found that the biblical text was often misused for church doctrines. Based on the Webster Bible 1833 and the KJV with Strong-numbers, he tried to restore the basic biblical text into English. This was only partially successful, however, because Vanhee did not distinguish prote and mia, and he added the word week to the Bible, although hebdomada (week) is clearly not found in any basic Greek text (see week). This then creates an illogical plural phrase "first day of the weeks", which was certainly never meant. Thus, it continues to support the unbiblical church doctrine of Sunday resurrection: 

This edition was published by Thomas Nelson Inc. Some 25 professors and numerous pastors in the USA participated in the translation. The result is a frightening church doctrine Bible with the unbiblical Resurrection Sunday. Now, when professors and pastors deface the biblical text in this way, it is no wonder that Christians are deceived and seduced. The basic Greek text is translated at will with the whole range of inaccurate phrases: "after the Sabbath," "on the first day of the week," "on Resurrection Sunday," and "on Sunday." The Voice Bible is not the voice of God, it is the voice of men and churches and spirits that hate the Sabbath:

The "Testimony of Yeshua" (abbr.: TOY) by Lon Martin is not a classical translation of the NT, but a combination of the translation of the Aramaic Peshitta (after Murdock and Etheridge) and the Greek NT, which was transferred into a modern English. This so-called GABRIEL Bible (Greek and Aramaic Books Rewritten In the English Language) is also available on YouTube as an audio Bible. The text follows the Aramaic way of speaking and mentions Yeshuha (instead of Jesus) and Aloha (instead of God; Hebr. Eloah or Elohim; Gr. Theos), as it is also written in the as 1849 published Peschitta version by Etheridge. The NT is called "Testimony of Yeshua" (cf. Rev. 1:2, 9; 6:9; 12:17; 20:4). The OT is called "Testimony of Elohim" or "Word of God [Elohim]."

In Mt 28:1a, Martin does translate "after the Sabbaths," but he adds in the footnote that this could mean either the annual Sabbath (15th of Nisan, first day of Unleavened Bread) or the weekly Sabbath (quote, „This would include the weekly Sabbath and the First Day of Unleavened Bread“). Therefore, the translation would be correct in content, since the women came to the tomb "after the High Sabbath", on the subsequent "first weekly Sabbath". Several times in the translation the phrase "first of the Sabbaths" appears instead of the literal translation "one of the Sabbaths". 

Extremely interesting are the comments in square brackets on Lk 23:54 and Mk 16:1f. Here it is explained in square brackets that the preparation day on which Jesus was crucified was a Wednesday and the following High annual Sabbath (15th Nisan) fell on a Thursday. After this annual Sabbath, that is, on Friday, the women then bought the ointments they had prepared. Then it is reported that the women came to the tomb "on the first of the Sabbaths". Since this Sabbath is indeed the first Sabbath until Pentecost, in that case the translation is entirely correct in content, even though the literal Aramaic and Greek translation "on one of the Sabbaths" would be more accurate. However, Lon Martin means that Jesus was in the tomb for 72 hours and was resurrected on Sabbath evening (Saturday evening). This "first Sabbath" occurs only once a year, as anyone familiar with God's calendar can confirm. It is nothing else than the first of seven Sabbaths in the counting until Pentecost, a phrase that did not need to be explained in the Bible, because everyone in the early Christian community understood it. If you look in a Jewish calendar today, you will be able to find this "first Sabbath" every year after the Passover Sabbath (Nisan 15). In 2020, there was exactly the same sequence of days in the Passover as in the year Jesus was crucified. This translation is significant in the way that it clearly admits here that in Aramaic it can NOT be translated here "on first day of the week" and also NOT as "on a Sunday", but only "on the first of the Sabbaths":

The English-language Bibles provide impressive evidence that there are many translators who believe that the women came to the tomb "on a Sabbath" (ABP 2003, COLR-E 2007, ANT 2009, JMNT 2009, Scr4All 2010, DTE 2011...) and not "on a Sunday". While until before 1700 many English Bibles spoke of Jesus' resurrection "on a Sabbath", in the following revised or new versions the "first day of the week" or even Sunday was increasingly introduced. Of the 7 Sabbaths in the resurrection chapter of the NT, often only that of Mt 28:1a survives; all others have been replaced by the week. These include the following translations: Daniel Mace 1729 (but he mentions the gathering in 1Cor 16:2 "on a Sabbath"!); Richard Challoner 1750-1752; James Nourse 1827; G. Clark 1830; Leicester Ambrose Sawyer 1858; Samuel Sharpe 1844 and 1856; Francis Patrick Kenrick 1862; The Common English Version 1869; Ivan Panin 1914; James Moffatt 1917/1922; Charles Kingsley Williams 1963 and many other translations. For detailed list of Bible passages and even more Bible examples see chapter by verse:

Mt 28:1; Mk 16:2; Mk 16:9; Lk 24:1; Jn 20:1; Jn 20:19 and Acts 20:7.

The following Bibles also tell about the unbiblical "first day of the week":

ABU-NT   American Bible Union 1865

ACV A      Conservative Version 2011

ASV         American Standard Version 1901

AKJV        American King James Version 1999

AMP        Amplified Bible 1965

AV7         New Authorized Version in Present-Day English 2006

BBE         Bible in Basic English von S.H. Hooke 1941

BNC        Book of the new covenant - Granville Penn, 1836

BSV         Bond Slave Version 2010, Computer Update der KJV

CAB         Complete Apostles Bible 2005

CEB         Common English Bible 2010 

CENT       Common English NT 1999

CHRTG    Christogena NT, W. Finck 2009

CPB         Cambridge Paragraph Bible - Frederick Scrivener 1873

D.Mace   NT von Daniel Mace 1729 (Sabbath only in 1Cor 16,2)

DASV       Digital American Standard Version 2011

DiscB      Disciple’s Study Bible 2009

DiscLNT  Disciples' Literal NT by Michael Magill 2011

EBR         Emphasized Bible by Joseph Rotherham 1902

EMTV      English Majority Text Version, Paul Esposito 2003, 2012

EDW       Emphatic Diaglott NT 1864 (only in Acts 20:7: Sabbaths)

EverG     Everlasting Gospel NT - Hugo McCord 1988, 2007 

EVIDCB  The Evidence Bible by Ron Comfort 2003

EVD        English Version for the Deaf by World Bible Transl. Center 2006 (Word Sunday in Lk 24:1, John 20,1.19)

GSNT     Goodspeed NT 1923

HCSB     Holman Christian Standard Bible 1999-2004

KJ21       The 21st Century King James Version of the Holy Bible 1994

NJB        New Jerusalem Bible 1985

NASB     New American Standard Bible 1995

EXB        The Expanded Bible von Thomas Nelson 2009

JWNT     John Wesley NT 1755, 1770

MRINT  Mounce Reverse-Interlinear New Testament 2006 von Robert u. William D. Mounce

NCV       New Century Version 1987

NET       New English Translation (NET Bible) 2005

NIrV      New International Reader's Version 1994

NIV        New International Version 1978

NLV       New Life Version 1969

NOYES  George R. Noyes NT 1869

NRSV    New Revised Standard Version 1989

Parl-KJ  Parallel Bible KJ 1611 im Original und revidiert 1886

PHI       Phillips New Testament in Modern English 1958

REB      Revised English Bible 1989

RNT      The Riverside NT 1923

RSV      Revised Standard Version 1946

RV        Revised Version 1885

TCNT   Twentieth Century New Testament 1904

TJB       The Jerusalem Bible 1966

TLV      Tree of Life Version 2010 

TNIV    Today's New International Version  2002

WE       Worldwide English New Testament 1996 (First edition 1969)

WEY     Weymouth New Testament 1903, 1912

WORNT   John Worsley NT 1770

WoY     Word of Yahweh Jahr 2001

WPNT  Whiston’s Primitive New Testament 1745

YES      The YES Word 1999 (“after the Sabbath”)

But as can be seen from the examples shown above, there are many modern Bibles that testify to the resurrection of Jesus "on a Sabbath morning". If someone wants to have the correct translation in their home, they have several options for finding a suitable Bible. Many are also available for free on the Internet (like APB or Scriture4All). Especially the English-speaking Christians were very blessed with correct Bibles (partly with Strong-numbers) after the Second World War. Therefore it is hard to understand why there are still so many Christians who can believe in the Sunday resurrection fairy tale.

Numerous Bibles in many languages teach the resurrection of Jesus on a Sabbath morning:

7.  Many old Bibles proclaim the resurrection of Jesus on a Sabbath or Saturday morning 

7.1   Greek Bibles show the Sabbath resurrection 

7.2   Latin Bibles show the Sabbath resurrection 

7.3   Gothic Bibles show the Sabbath resurrection 

7.4.1  German Bible manuscripts show the Sabbath resurrection 

7.4.2  German Bible prints 1 (before Luther) show the Sabbath resurrection 

7.4.3  German Bible prints 2 (since Luther) show the Sabbath resurrection 

7.4.4  German Bible prints 3 (since 1600 to 1899) show the Sabbath resurrection 

7.4.5  German Bible prints 4 (since 1900) show the Sabbath resurrection 

7.5.1  English Bible manuscripts show the Sabbath resurrection 

7.5.2  English Bible prints 1 (from 1526 to 1799) show the Sabbath resurrection 

7.5.3  English Bible prints 2 (from 1800 to 1945) show the Sabbath resurrection 

7.5.4  English Bible prints 3 (from 1946 to 2002) show the Sabbath resurrection 

7.5.5  English Bible prints 4 (since 2003) show the Sabbath resurrection 

7.6    Spanish Bibles show the Sabbath resurrection 

7.7    French Bibles show the Sabbath resurrection 

7.8    Swedish Bibles show the Sabbath resurrection 

7.9    Czech Bibles show the Sabbath resurrection 

7.10  Italian Bibles show the Sabbath resurrection 

7.11  Dutch Bibles show the Sabbath resurrection 

7.12  Slovenian Bibles show the Sabbath resurrection 

 "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)